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171.
Roger Gustavsson 《The Journal of religious ethics》2007,35(1):25-86
This article has two main divisions, the first consisting in parts 1–3, the second in parts 4–8. The purpose of the first division is to assess Hauerwas's contentions regarding what he takes to be serious debilities in modern theological culture. The objects of Hauerwas's criticism are: (1) natural theology; (2) reason as it is represented in the structure of the modern university and in the “Enlightenment Project”; and (3) liberal Protestantism—the latter particularly as it turns up, by his account, in Reinhold Niebuhr's theology. The article will offer a defense of natural theology and an alternative approach to Niebuhr's theology while showing how Hauerwas's contentions concerning these two matters are mistaken. Parts 4–8 are theological studies. These studies concentrate on selected though main aspects of Hauerwas's outlook. Part 4 concerns a problematic implication of the notion, mainly from Barth, of divinity's humanity; Part 5 a note of difficulty from William James about the idea of the theistic God and its pertinence to the Barthian or Hauerwasian God; Part 6 the relation between belief and witness; Part 7 theology's discourse and analogy; Part 8 the Barthian‐Hauerwasian theology as a metaphysics. Part 1, concerning natural theology, stands over both divisions. These observations are not in the main intended as textual studies, though in certain passages the analysis is closely attentive to Hauerwas's text. Also, the paper does not offer the sort of account that would come from a historian, intellectual biographer, or social or cultural analyst or critic. Its focus is philosophical‐theological criticism. 相似文献
172.
Martin Kavka 《The Journal of religious ethics》2003,31(2):343-359
The writings of Martha Nussbaum broadly defend an account of transcendence as internal, always rooted in the human context. Her account implies that any and all projects of normative theological ethics are superfluous, since they transcend the natural bounds of human experience and reason. This essay points toward a space for theology, specifically Jewish theology, in Nussbaum's work, through an analysis of her recent philosophical and autobiographical writings on Judaism. Nussbaum's account in Upheavals of Thought associates Judaism with carnality and vulnerability; this essay supplements her account by pointing to a non-natural origin of emotional judgments in some of the texts Nussbaum treats. This move serves to temper the emphasis on autonomy in liberal Jewish thought, and provides an account of transcendence which can serve as the basis of a more traditional Jewish theological ethics. 相似文献
173.
Ted Peters 《Zygon》1996,31(2):323-343
Abstract. Revolutionary developments in both science and theology are moving the relation between the two far beyond the nineteenth-century “warfare” model. Both scientists and theologians are engaged in a common search for shared understanding. Eight models of interaction are outlined: scientism, scientific imperialism, ecclesiastical authoritarianism, scientific creationism, the two-language theory, hypothetical consonance, ethical overlap, and New Age spirituality. Developments in hypothetical consonance are explored in the work of various scholars, including Ian Barbour, Philip Clayton, Paul Davies, Willem Drees, Langdon Gilkey, Philip Hefner, Nancey Murphy, Wolfhart Pannenberg, Arthur Peacocke, John Polkinghorne, Robert John Russell, Thomas Torrence and Wenzel van Huyssteen. 相似文献
174.
Kenneth Vaux 《Zygon》1996,31(3):463-468
Abstract. James Ashbrook's work has not only clarified issues in brain and belief, it has offered intriguing suggestions for ethics. The relevance of neurotheology to ethics is evident if we assume that ethics entails, in part, concerns about character, responsibility, and the art of living. 相似文献
175.
John C. Godbey 《Zygon》1995,30(4):541-552
Abstract. Ralph Burhoe has sought to preserve “traditional religious wisdom,” but he emphasizes science as a new revelation. His relation to philosophical positivism and his insistence on including in a scientific theology only views that reflect the scientific worldview constitute major philosophical and theological problems. This essay considers the influence of several historical precursors—Francis Ellingwood Abbot, George Burman Foster, and Shailer Mathews of the “Chicago School” of theology, Douglas Clyde Macintosh, and, especially, Henry Nelson Wieman—which has contributed to a favorable reception of Burhoe's ideas. Social problems such as the youth revolution of the 1960s and indifference to the lack of intellectual credibility of religious beliefs have, however, hindered reception of his ideas. The conclusion notes some tasks that must yet be accomplished in order to continue Burhoe's work, particularly that of increasing the general level of education in the sciences. 相似文献
176.
Nicole Schmitz-Moormann 《Zygon》1995,30(1):91-104
Abstract. Teilhard's texts were published in two complementary publications, the more philosophical-theological ones in the L'Oeuvres (OV), the scientific ones in the L'Oeuvre Scientifique (OS)1. His letters were published in a nonsystematic way. The publication of the Oeuvres presented thematic compilations. The papers had their own production history, creating different versions. Scientific texts were published by Teilhard in widely dispersed journals and have been collected into L'Oeuvre Scientifique. The scientific status of Teilhard is related to his positions in the scientific world and the continued use of his publications. The influences causing different versions of theological and philosophical papers are analyzed. The present accessibility of the diaries and their importance for a full understanding of Teilhard is elaborated. 相似文献
177.
Wolfhart Pannenberg 《Zygon》1995,30(2):309-314
Abstract. In his book The Physics of Immortality. Frank Tipler has broken a longstanding intellectual taboo by dealing as a physicist with the theological themes of God and immortality, as well by arguing that theology can provide material for concept formation in the field of physics. His work on the anthropic principle convinced Tipler that, since the emergence of intelligent life is of the essence of the universe as a whole, the future of life is of fundamental significance. His Omega Point theory takes theological theories of the future's significance seriously from a scientific point of view. Theories of computers play a central role in Tipler's theory of immortality, and even though many critics have misunderstood his thrust in these theories, they are worthy of further exploration. Perhaps Tipler's most important contribution is his insistence that the world as described by physics is more open to interaction with biblical and theological perspectives than is often believed. 相似文献
178.
George Alfred James 《Zygon》1990,25(2):167-185
Abstract. Scripture, the creeds, and tradition have provided the raw material that theology has attempted to refine. The contribution of much recent theology comes from new insight into these materials by women, blacks, and the Third World, often as examined by analytic tools derived from post-Christian ideologies. The theology of Rosemary Ruether stands out because of her choice of sources, among which she includes documents excoriated as heretical by what she calls the patriarchal orthodoxy of the early Christian church. Because of this it is useful to examine this type of theology in relation to other theological inquiries of recent years. The thesis of this paper is that, in her ability to incorporate source material hitherto regarded as heretical, Ruether has demonstrated the scientific character of this kind of theology. 相似文献
179.
Jeffrey S. Wicken 《Zygon》1988,23(1):45-55
Abstract. Theology and science are both essential to the process of making sense of the world. Yet their relationship over the centuries has been largely adversarial. The Darwinian revolution, in particular, has necessitated a radical reinterpretation of the traditional dogma concerning creation. In this paper I discuss two general issues that presently obstruct communication between scientists and theologians in this arena and that are brought into acute focus by Wolfhart Pannenberg. First, the need to exercise care in the use of such denotative concepts as field especially in understanding the Darwinian character of the evolutionary process is addressed. Second, the ontological room science necessarily leaves theology in this enterprise is considered. 相似文献
180.
Ian G. Barbour 《Zygon》1988,23(1):83-88
Abstract. In responding to David Griffin's critique of my book, Issues in Science and Religion , I suggest that most of the points which he initially presents as differences between us concerning reduction and emergence are resolved in the second half of his article. I spoke of the emergence of higher-level "properties" and "activities," rather than "entities," but my analysis of whole and parts is similar to his, although it was perhaps not always clearly articulated. We agree also that Alfred North Whitehead's God is involved in every event in ways which avoid the problems of the supernatu-ralist "God of the gaps," but we differ as to whether God's action might be taken into account in a new "post-modern" science. 相似文献