‘Outing’ Qoheleth: On the Search for Homosexuality in the Wisdom Tradition

Abstract

U. Wernik has recently commented upon the attempts of liberals and conservatives to co-opt the Bible in support of their respective positions on homosexuality. Focusing on same-sex relationships within the Bible, he offers six arguments in support of ‘outing’ Qoheleth as a homosexual. Here each is evaluated in turn. It is argued that a more convincing interpretation of all six is available in the light of the culture of Qoheleth's world. It is also argued that in the light of the ongoing essentialist/constructionist debate, Wernik's decision to impose the term ‘homosexual’ on the ancient world is deeply problematic. His ultimate failure to convince, however, does not definitively answer the question of Qoheleth's sexuality, but it is clear that any attempt to make good his claim in future must overcome significant textual and theoretical difficulties if it is to succeed. On the basis of current evidence, the view that Qoheleth's sexuality was identical to that which was most culturally acceptable in his own day remains the most likely option.     

Sapientia and Stultitia in John Colet's Commentary on First Corinthians

ABSTRACT

While John Colet, friend of Erasmus and founder of St Paul's School, London, was himself widely read in Classical and pagan authors, he famously characterized pagan books as having the ‘savour of the Demon’ and exhorted minor clergy to reject human or secular wisdom. This article seeks to resolve the apparent tension between Colet's disparagement of human wisdom in his commentary on First Corinthians and his own use of pagan learning and humanist activities. Through a close analysis of Colet's understanding of human and divine wisdom and human stultitia (foolishness) in the commentary, the article argues that Colet's principal concern in reproaching human wisdom (sapientia) was the moral purity of his audience. The article concludes by considering how Colet's view of secular wisdom, thus conceived, represented an early expression of his commitment to religious, ecclesiastical and moral reform.     

Reforming authority,reforming obedience

Abstract

Past commentators have remarked on the apparent similarities in the theological methods and the attitudes toward God and the world that are to be found in the writings of Ignatius of Loyola and John Calvin, whose careers overlapped briefly at the Colle`ge de Montaigu in the University of Paris. This essay places them in dialogue, as it were, both with one another and within a common spiritual heritage, the late-medieval Devotio moderna or the Modern-day Devout. First, it argues that the influence of the Devout, especially as mediated through the personnel and institutional structures of Montaigu, can help explain the religious formation and mindset of both men. Second, the essay considers how ideas that bear the stamp of the Devout may have shaped Ignatius's and Calvin's views on specific theological topics such as ecclesiastical authority and religious obedience     

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.     

Commentary on Malone: Who Founded Behaviorism?

Malone (The Behavior Analyst, 37, 1–12 2014) argued that the emergence of behaviorism was inevitable with or without Watson’s participation, mainly because protobehavioral ideas and dissatisfaction with classical structuralism were already widespread. However, the first premise is questionable because many of the ideas Malone cited were consistent with structuralism rather than behaviorism, and even if both premises were true they would not make the emergence of behaviorism—or anything else—inevitable. Historical evidence for inevitability is always retrospective and therefore always allows the logical fallacy of “after this, therefore because of this.” In the relevant real world Watson existed, he was a psychologist, he was the first to publish an article that described a “behaviorism,” and he promoted his behaviorism in later works. Stories about what would have happened without Watson’s participation are therefore counterfactual and this lack of historicity makes the stories fictional rather than scientific. In the real world, Watson founded behaviorism.     

Teaching Elder: Erik H. Erickson

A renowned child psychoanalyst, Erik H. Erikson (1902–1994) is perhaps best known for his work on developmental theory (Childhood and Society, 1950) and his studies of the lives of Martin Luther (Young Man Luther, 1958) and Gandhi (Gandhi's Truth, 1969). Twice he found himself intensely engaged in the role of teacher – once as a young artist who had been called by a friend to help in the progressive school formed for the children of Sigmund and Anna Freud's patients in Vienna (1927–1932), and years later (1960–1970) as a tenured professor at Harvard. This essay describes Erickson's teaching experience in both settings and suggests some of the reasons he was honored by Harvard in 1980 as a “humane teacher.” Implications from Erikson's educational practice are drawn that demonstrate how Erikson moved beyond the rote memorization and authoritarian educational practice he experienced as a youth. The essay suggests Erikson's teaching stance at Harvard fits the author's theological tradition's use of the term “teaching elder.”     

Conflict,consensus, and liberty in J. S. Mill’s representative democracy

The relationship between representative democracy and conflict in John Stuart Mill’s political philosophy has been interpreted in very different ways. While some scholars claim that Millian democracy is incompatible with political conflict, others identify in Mill a radical political agonism that would offer a non-consensual model of deliberative democracy. This paper argues that neither of these views is exactly accurate: although he highlights the centrality of conflict in political life, Mill believes that democratic deliberation presupposes a minimal level of consensus regarding the formal value of democracy’s basic principles, viz. the principles of individual freedom and equality. Initially, I shall reconstruct the relationship between conflict and consensus in Mill’s conception of representative democracy. I shall then investigate his association of representation and advocacy and show that Mill’s encomium on political conflict was influenced by Guizot’s work. Finally, I shall explain how a democratic debate riven with conflict is conducive to individual freedom.     

Genetic Engineering,Virtue-First Enhancement,and Deification in Neo-Irenaean Theodicy

This article seeks to provide a unified explanation to two profound challenges to Christian belief: the existence of evil and Darwin’s theory of natural selection. It is argued that an understanding of the full implications of our evolutionary past in conjunction with the Irenaean theodicy provides us with the best answer to these challenges. The traditional Irenaean theodicy emphasizes the importance of education for soul building. Soul building can benefit from technologically enhancing the biological superstructure of our humanity. In particular, genetic engineering can enhance human virtue. The biological basis of our moral natures can be improved using genetic technologies, including (possibly) somatic and germline engineering. To plan for virtue-first enhancement—the Genetic Virtue Project, which focuses on genetic improvements to our moral natures—is of paramount importance for the neo-Irenaean theodicy.