Religion, Science, and Evolution: Paul Tillich's Fourth Way

Abstract. In his book God After Darwin John Haught provides a useful categorization of theological approaches to evolution: some theologians actively oppose Darwinian evolution, another group maintains that science and religion have nothing to say to one another, and a third seeks to engage evolution. Haught wishes to pursue the third way. But many theological attempts to talk about divine action in the world, including divine involvement in the process of evolution, run afoul of the scientific principle of the conservation of matter‐energy. Haught's reliance on the now‐familiar notion that information can have causal efficacy does not in fact escape this difficulty. I suggest a fourth approach, represented by a constructive reading of Paul Tillich's theology. The central argument is that Tillich offers a way of taking Darwinian evolution up into one's ultimate concern without claiming that God has any causal relation to evolution. God provides no historical telos for evolution, but rather a “depth teleology” that springs from the manner in which God, as the depth of the structure of finite being, is the object of Christian faith.     

Believers and Their Disbelief

Several recent Roman Catholics who were known for their devotion have left accounts of their troubled faith. I consider three of these: St. Therese of Lisieux, Mother Teresa of Calcutta, and Pierre Teilhard de Chardin. Then I tell of the troubled atheism of Jean‐Paul Sartre. Finally, I use texts of Sartre and Teilhard to understand the unsettled nature of belief.     

Resolving contradictory findings on sex and social class differences in children's responses to reinforcement

Contradictory results have been reported on the effectiveness of various reinforcers with children of different ages and socioeconomic classes. The present study considered the relative effectiveness of two types of verbal and one type of tangible reinforcement on a two-choice discrimination task (marble-in-the-hole) for preschool children. IQ and operant level were treated as covariates and accounted for the observed differences in performance between the 24 middle-class and 24 lower-class children and between the 24 males and 24 females. Disparate findings of previous studies regarding sex and social class differences might have been reconciled if baseline and IQ had been considered.     

From Maclean's Triune Brain Concept to the Conflict Systems Neurobehavioral Model: The Subjective Basis of Moral and Spiritual Consciousness

This paper builds upon a critically clarified statement of the triune brain concept to set out the conflict systems neurobehavioral model. The model defines the reciprocal algorithms (rules of procedure) of behavior from evolved brain structure. The algorithms are driven by subjectively experienced behavioral tension as the self-preservational programming, common to our ancestral vertebrates, frequently tugs and pulls against the affectional program-ming of our mammalian legacy. The yoking ( zygon ) of the dual algorithmic dynamic accounts for the emergence of moral and spiritual consciousness as manifested in the universal norm of reciprocity and in the work of such thinkersas Martin Buber and Paul Tillich.     

Heidegger on Luther on Paul

Abstract : When it comes to how Heidegger understands theology, Martin Luther was instrumental in his early formulations. Heidegger's interpretation of Luther leads him to descry theology as a discipline best left unfettered by metaphysics and this attitude is carried right through Heidegger's career. By explicating Luther's influence upon Heidegger's early Freiburg lectures from 1919‐1923, we can raise important questions about the nuanced way Heidegger construes Luther's theology in the hopes of inspiring key insights for Luther's appropriation in current post‐Heideggerian theology.     

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.     

THE NEUROSCIENCE OF WESLEYAN SOTERIOLOGY: THE DYNAMIC OF BOTH INSTANTANEOUS AND GRADUAL CHANGE

In his work Rewired: Exploring Religious Conversion, dealing with Wesleyan soteriology and neuroscience, Paul Markham claims that when one incorporates biology as an epistemic restriction in theologies of conversion, doctrines of instantaneous conversion are invalidated. He asserts that conversion must always be gradual, because the mechanism by which the brain changes in response to experience does not occur instantaneously; rather change is initiated and consolidated over an often lengthy span of time. I argue, however, that doctrines of instantaneous conversion are maintained when taking neuroscience into account. First, for doctrines of conversion that hold to the imputation of Christ's righteousness, neuroscience is irrelevant, because statements of instantaneous change are in terms of a relational status and not biological. Rapid conversion is maintained as a metaphysical position. Second, an embodied and neurologically realized change is expected in theologies of conversion that hold to impartation and, contrary to Markham, immediate change is neurologically possible in a variety of ways.     

ŚŪNYATĀ AND KOKORO: SCIENCE–RELIGION DIALOGUE IN THE JAPANESE CONTEXT

When we read books or essays about the dialogue between “religion and science,” or when we attend conferences on the theme of “religion and science,” we cannot avoid the impression that they actually are dealing, almost without exception, not with a dialogue between “religion and science,” but with a dialogue between “Christianity and science.” This could easily be affirmed by looking at the major publications in this field. But how can the science–religion dialogue take place in a world where conventional Christian concepts of God, religion, and science are foreign and unfamiliar? Is the critique that the scientist plays God still valid when there is no “God” at all? This article tries to answer the questions mentioned above, and seeks to sketch out some aspects of the science–religion dialogue in Japan which I believe could contribute a new paradigm for understanding and describing ultimate reality.     

Diverse identities in Christ according to Paul: the enduring influence of the work of William S. Campbell

Abstract

Unlike previous scholarship that asserted that in places where Jewish and gentile identities conflicted, Jewish traditions and practices had to give way to gentile ones, Campbell’s work sets forth the proposition that Paul envisioned side-by-side, diverse identities expressing themselves in unity. Thus, in Campbell’s reading Paul made room for missional activity to both Jews and gentiles, affirming Peter’s work as well as his own. Furthermore, Campbell shifted the conversation from an opposition between Jews and gentiles in the early church to the challenges of forming early Christ-followers’ identity in the face of the pervasive influence of the Roman empire. Although Campbell’s emphasis on Paul’s Jewish identity seems to place him among the New Perspective on Paul scholars, he recognises that Paul’s own identity was not his primary focus in his letters – the in-Christ gentile identities of the new communities was. This emphasis of Campbell’s work moves him beyond the less nuanced approaches of scholars such as Sanders and Dunn. A significant part of Campbell’s work has been to discuss the relationship between Israel and the emerging Christ movement. He concludes that neither Jewish nor gentile identities are obliterated, nor is gentile Christianity absorbed into or a replacement for Israel. Instead, gentile Christ followers are accepted into God’s people as gentiles, alongside Jews and Jewish Christ followers. William Campbell has been instrumental both within the Paul within Judaism movement, but also in pushing for nuanced and innovative developments stemming from that body of work. His past work commands respect and his future work is highly anticipated.     

The history and tradition of the Precious Blood of Christ in Mantua

The relic of the Precious Blood of the Passion of Christ is kept in the crypt of the Basilica of Sant’Andrea in Mantua. Venerated over the centuries by popes and emperors, it was, according to tradition, transferred from Calvary to Mantua by the Roman centurion (later saint) Longinus, who had pierced the side of Jesus to verify his death (John 19.34). This devotional tradition was corroborated by historical testimonials and miraculous facts. The soil soaked with the Precious Blood was hidden underground, for fear of desecration, and then found again in two subsequent retrievals (in 804 and 1048 A.D.). Due to its donation to the Holy Roman Emperor, Henry III, a part of the relic finally arrived, through various vicissitudes, in Weingarten, a town now twinned with Mantua. Guardianship of the prestigious Christian relic rests in Mantua, with the Confraternity of the Precious Blood of Jesus Christ.