Preaching Christ Crucified: Luther and the Revelation of God

Abstract :  The doctrine of revelation has to do with how we know God, but Luther warned against the human presumption that God can be known fully. God remains hidden and is revealed in Jesus and his death on the cross. The cross is at odds with all human notions of an omnipotent God. Preachers ought to be suspicious of human presumptions about God that inflate and puff up. The cross is the antidote for a theology and a preaching of glory as well as the criterion for theology and preaching that authentically proclaims God and the gospel of Jesus Christ.     

What Does Silicon Valley Have to Do with Jerusalem?

Abstract. Adapted from the introductory chapter of Minding God: Theology and the Cognitive Sciences (Peterson 2003), I here lay out a general approach for a dialogue between theology and cognitive science. Key to this task is an understanding of theology as the science or study of meaning and purpose. I give reasons why theology should be thought of in this sense and the potential fruitfulness of this approach.     

A Priestly Approach to Environmental Theology: Learning to Receive and Give Again the Gifts of Creation

Abstract : A priestly sensibility is here presented as a way to characterize humanity's place in creation. Sacrifice, asceticism, and gratitude are described as three distinct and practical modalities of a priestly life that contribute to the care and celebration of creation. While a priestly understanding is often associated with Orthodox environmental theology, it has the potential to inform environmental theology broadly construed.     

Nordic Luther Research in Motion

Abstract : Luther research in the Nordic countries is characterised by both continuation and discussion of its own legacy. Finnish Luther studies have a prominent position here, but are by no means the only actors in Nordic Luther research. Giving an overview of Nordic Luther research in the last decade, the article selects four main topics that have been the focus of special attention: politics and ethics, Communicatio idiomatum and Luther's view on language, Luther as preacher, and Luther and the gift. The article concludes with some comments on the continuing role of creation theology, so strongly emphasised in last century's Scandinavian Luther research.     

‘Minimal Religion’ and Mikhail Epstein’s Interpretation of Religion in Late-Soviet and Post-Soviet Russia

This is an examination of two essays on minimal religion by Mikhail Epstein (1982 and 1999), assessing the usefulness of the term ‘minimal religion’ for the analysis of religion in contemporary Russia. An adapted version of a paper delivered at the School of Slavonic and East European Studies (SSEES), University of London, on 8 December, 2003. Note regarding Mikhail Epstein’s use of the words ‘religion’, ‘religiosity’ and ‘spirituality’: Epstein uses the word ‘religion’ to signify ‘mainstream’, church-based manifestations of religion and also the institutional, hierarchical structures related to those. Although in English usage the word ‘religiosity’ has negative connotations – signifying either a superficially felt religious sentiment or a somehow false and insincere expression of religious feeling, intended for outward show – Epstein appears to use the term entirely neutrally. For him it simply serves as a synonym for the word ‘spirituality’. In the two essays examined in the present article the word ‘spirituality’ signifies the whole inner spiritual life and aspirations of the individual and her/his reflection on an ethical way of living, whether the person concerned is a committed, church-going believer, or someone engaged in a personal spiritual or philosophical quest for meaning, or else someone who has experienced what Epstein refers to as ‘the wilderness’ of the Soviet years and has learnt of a spiritual dimension to life through that formative experience.     

Word of God or Dialog with Science? Overcoming a False Dilemma Through Missional Encounter

Abstract : Why would a theology grounded in God's word engage with the sciences? After laying out two alternative approaches to revelation—constructive theology (general revelation) and Logos theology (special revelation)—I advocate an evangel theology grounded in mission, worship and the gospel of Jesus Christ. This approach engages both culture (including science and technology) and God's word from a critical missional basis. An evangel theology engages the sciences through apologetics, cultural critique, hermeneutics, and the cooperative task of developing a Christian worldview.     

Trauma and Grace: Psychology and Theology in Conversation

This paper explores the contours of a conversation between recent developments in trauma theory and Christian systematic theology. Toward this end, I examine three levels of theological discourse in a linear progression and responses based on the work of some trauma theorists: (a) twentieth century conceptualizations of divine revelation using the metaphor of a “bridge,” (b) configurations of evil, sin, redemption, and theodicies, and (c) the use of sacraments and iconography as vehicles of solidarity and flourishing. As a burgeoning area of inquiry in academic circles, trauma theory both resists and is in need of the discipline of theology. I conclude that trauma theory and theology are not antithetical disciplines, and a consideration of both brings greater insights than the disciplines considered alone.     

DISCIPLINING RELATIVISM AND TRUTH

Abstract. Imre Lakatos's philosophy of science can provide helpful leads for theological methodology, but only when mediated by the disciplines that lie between the natural sciences and theology. The questions of relativism and truth are used as indices for comparing disciplines, and Lakatos's theory of natural science is taken as the starting point. Major modifications of Lakatos's work are demanded as one moves from the natural sciences, through economics, the interpretive social sciences, literary theory, and into theology. Although theology may consist of Lakatosian research programs, it also includes programs of interpretation and programs for living. This conclusion must influence our definition of theological truth and our assessment of theological relativism.     

Feminism and Postmodernism in Susan Frank Parsons

Reviewing The Ethics of Gender, Feminism and Christian Ethics, and The Cambridge Companion to Feminist Theology, the author suggests that Susan Parsons responds to questions postmodernism has posed to both feminism and Christian ethics by using insights gained from various accounts of the moral subject found in feminist philosophy, ethics, and theology. Hesitant to embrace postmodernism's critique of the possibility of ethics, Parsons redefines ethics by establishing a moral point of view within discursive communities. Yet in her brief treatment of Emmanuel Levinas, Parsons does not explore the postmodern option he offers feminists: an understanding of moral responsibility that can be critical of ethics. Parsons also ignores some feminist perspectives in the physical and natural sciences, thereby missing valuable insights of feminists who insist upon the materiality of the body.