Original Sin and the Hermeneutics of Charity: A Response to Gilbert Meilaender

Looking for a way to read the classic texts of Christian antiquity without treating them either as if they were written yesterday or as if they were archeological artefacts, the author endorses Meilaender's endeavor to develop the insights of Augustine in the modern context. He nevertheless suggests that a different way of drawing the analogy between sex and eating would better capture Augustine's distinctive way of joining theology and ethics and would enable a more vigorous defense of Augustine against modern critics of his treatment of sexuality.     

CHALLENGES TO THE TRADITIONAL CHRISTIAN CONCEPT OF HISTORY

Present knowledge of evolutionary history challenges traditional concepts of the Christian salvation history. In order to overcome these challenges, theology needs to articulate a wider, more open and more universal approach to the understanding of God's salvific action. One way of doing this is to employ the notion of “deep incarnation” suggested by Danish theologian Niels Henrik Gregersen. His suggestion may also blur the lines that mark a sharp distinction between the history of creation and the history of salvation, in a way that safeguards some of the basic tenets of classical theology.     

FORMATION,GRACE, AND PNEUMATOLOGY: Or,Where's the Spirit in Gregory's Augustine?

Eric Gregory's Politics and the Order of Love takes up an audacious project: enlisting Saint Augustine in order to “help imagine a better liberalism.” This article first provides a summary of Gregory's argument, focusing on his emphasis on love as a “motivation” for neighborly care, and hence democratic participation. This involves tracing the theme of motivation in the book, which is tied to his articulation of liberal perfectionism and an emphasis on civic virtue. In conclusion I raise the question of whether his project has ignored a key aspect of Augustine's account of love, namely, the role of the Holy Spirit, thereby demarcating the limits of Gregory's “rational reconstruction” of Augustine.     

THE SECULARIZATION OF CHANCE: TOWARD UNDERSTANDING THE IMPACT OF THE PROBABILITY REVOLUTION ON CHRISTIAN BELIEF IN DIVINE PROVIDENCE

This article gives a brief history of chance in the Christian tradition, from casting lots in the Hebrew Bible to the discovery of laws of chance in the modern period. I first discuss the deep‐seated skepticism towards chance in Christian thought, as shown in the work of Augustine, Aquinas, and Calvin. The article then describes the revolution in our understanding of chance—when contemporary concepts such as probability and risk emerged—that occurred a century after Calvin. The modern ability to quantify chance has transformed ideas about the universe and human nature, separating Christians today from their predecessors, but has received little attention by Christian historians and theologians.     

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.     

Augustine's Ethics of Belief and AvoidingViolence in Religious Disputes

This article is a study of how Augustine's ethics of belief shaped his arguments against unbelief and its legacy in using coercion to settle disputes. After considering the arguments for belief presented by Augustine, the article studies how these were shaped by his understanding of the problem of evil and how the Fall influenced free will. What is noted to be of benefit in Augustine is that he offers arguments in favor of belief, and is convinced that he has shown unbelief to be based on unsound reasoning. By way of contrast, a number of theologians (such as Tertullian, John Calvin, and those under the heading of Reformed Epistemology) are considered who do not believe that arguments are necessary to support belief or reject unbelief. These are contrasted with Augustine and it is argued that they have significant shortcomings in this respect. However, the article concludes that Augustine could have gone farther in supporting the claim that it is clear that God exists, and his own shortcomings have been used to justify coercion in religious belief. If common ground is to be achieved this problem must be corrected and an adequate foundation for clarity must be established.     

The Two Kingdoms in America

Abstract : Two classical Christian commitments—the Augustinian notion of human sin plus the Reformation distinction between the two kingdoms—have been folded in to the vision of America's founding fathers. Contemporary secular political understanding reflects these wholesome religious roots. Most importantly, the Reformation commitment to relieving poverty belongs squarely on the ethical agenda of today's democracy.     

Dialogue in Dialog: Stem Cells

Karen Lebacqz, Stem Cells and Justice , p.231
Margaret Mclean, Stem Cells: Justice at the Gate , p.236
Paul Lauritzen, Expanding the Debate Over Stem Cell Research , p.238
Karen Lebacqz, Response to Lauritzen and McLean , p.240
Ted Peters and Gaymon Bennett, Cloning in the White House , p.241     

A Response to Sollereder and Allen

In this brief response to the papers of Sollereder and Allen in this issue, Southgate considers the state of the debate on evolutionary theodicy, and specifically the source of the disvalues in creation. He responds to Allen’s Augustinian suggestions by reference to a recent article on Augustine and theodicy by Stan Rosenberg. He ends by reflecting on the journey in his own thinking in relation to suffering.