A new look at time and eternity

In his Systematic Theology, Vol. III, Wolfhart Pannenberg argues that God as eternal comprehends the different moments of time simultaneously and orders them to constitute a whole or totality. The author contends that this approach to time and eternity might solve the logical tension between the classical notion of divine sovereignty and the common sense belief in creaturely spontaneity/human freedom. For, if the existence of the events constituting a temporal sequence is primarily due to the spontaneous decisions of creatures, and if their being ordered into a totality or meaningful whole is primarily due to the superordinate activity of God, then both God and creatures play indispensable but nevertheless distinct roles in the cosmic process.     

Dialogue in Our Cosmic Aloneness

The search for extraterrestrial intelligence (SETI) is briefly summarized to serve as a background for making the case that, due to the highly exceptional characteristics of the earth's position and motion in the solar system as well as the precarious history of human evolution, we may be alone in the universe. With the conviction that this cosmic isolation enhances our need for dialogue with God, I discuss the nature of authentic dialogue as exhaustively explored by Martin Buber. I conclude with remarks dealing with the importance of understanding and using Buber's insights on dialogue as a way of satisfying our primal need to communicate with a cosmic “other,” in particular, God. Thus, in contrast to the numerous articles that have discussed the theological implications of SETI being successful, I treat here what it might mean if we are alone.     

Charting the Attributes of God: The Common Ground of Three Religions according to Ramon Llull (1232–1316)

The Open Letter written by 138 major representatives of Islam to the leaders of the Christian churches, on 13 October 2007, came as something of a surprise. Perhaps more surprisingly, in 1283, the Catalan theologian, Ramon Llull, wrote imaginatively of exactly such a letter in one of his novels, thus demonstrating that the interfaith question is not just a problem of our modern times, which became acute only on September 11. On the contrary, the churches have always been conscious of this interfaith context. Yet methods of tackling the problem have differed widely down the centuries and among Christian traditions. The solution proposed by Ramon Llull and analysed in this article starts from the common acceptance of the attributes of God in all three monotheistic religions. It deserves our attention not only as an interesting historical example but also as a way of avoiding some of our current problems and impasses.     

Lift Up Your Hearts: Humour and Despair in Later Life

SUMMARY

According to Erikson, the homework of later life is integrity versus despair. The work of integrity is difficult, especially when faced with loss and grief, with the pain, suffering and anxiety that often accompany later life. However, it is also the case that humour accompanies the ageing process, and that elderly people laugh at all things associated with ageing right through to death. This paper explores the relationship between humour and despair in the task of integrity. It does so from the work of Kierkegaard, who argued that despair is a sign that we are spiritual beings. Humour comes from our responses to despair–either as giving in too easily and not attempting integrity at all, or as a willful defiance and denial of this task. Ageing humour is used to illustrate Kierkegaard's argument. Humour is then shown to function in various ways. It raises our sights when we too easily retreat into our perishing bodies. It earths us when we attempt to get too spiritual, and it gives us a glimpse of the larger framework of God's future out of which we are invited to live, and to “lift up our hearts.”     

Projecting Earth on to Heaven: The Hopes of Frank Drake and the Fears of Stephen Hawking

Space scientists today exemplify the projection theory of religion, only they substitute space aliens for the Heavenly Father. Projections are delusions, not facts.     

Attachment to God,religious tradition,and firm attributes in workplace commitment

Research on organizational commitment suggests there is an association between American theists’ emotional attachment to God and their emotional commitment to the workplace. A sense of divine calling has been shown to partially mediate this association but, beyond that, little is known. The purpose of this study is to shed further light on the relationship between secure attachment to God and affective organizational commitment. I do so by testing whether the employee’s religious tradition is associated with affective organizational commitment and whether the employee’s firm attributes moderate the relationship between attachment to God and organizational commitment. Results suggest that: 1) Catholics evince higher levels of organizational commitment than Evangelicals, and 2) firm size significantly moderates the relationship between attachment to God and organizational commitment across religious affiliations.     

Imaging God: Cyborgs, Brain‐Machine Interfaces, and a More Human Future

Abstract:  Recent developments in the neurosciences have made possible the advent of brain‐machine interfaces, potentially altering our understanding of our relationship with technology and even the very meaning of what it is to be human. This article briefly examines some of the recent developments in neuroengineering and considers the ethical implications. Working from Jesus' miracles as well as from a dynamic understanding of the image of God, I argue that the categories of healing and transformation should be employed in thinking through the implications of brain‐machine interfaces specifically and neuroengineering generally. Although the vocabulary of the cyborg may represent the newfound freedom that this technology can bring, the category of the face may serve as a reminder of the boundedness of human nature.     

Terminator or Super Mario: Human/Computer Hybrids, Actual and Virtual

Abstract: Is a human/computer hybrid feasible: If so, in what ways would such hybridization affect our concept of what it means to be human? There are two forms of such hybridization, the actual and the virtual. Actual hybridization involves the implantation of mechanical devices in the human body. In actual hybridization the computer comes to us and to our body to enhance our functioning in our world. In virtual hybridization we go to the computer, projecting our minds into the world of cyberspace and being formed there. Perhaps the most common form of virtual hybridization is the immersion our children experience in the world of video games. Both forms of hybridization encourage us to think of ourselves only in terms of function, just when most of our theologians find that humans reflect the image of God through our relationships. This emphasis on function best serves the military, but leaves us in the theological community with a dissatisfying concept of what it means to be human.     

CHRISTIANITY AND POSSIBILITY: ON KEARNEY'S THE GOD WHO MAY BE

Abstract: This essay interprets and responds to Richard Kearney's metaphysics of possibility and hermeneutics of religion against the background of Nietzsche's proclamation of the death of God and the theodicy problem. Kearney's work is thus read as an interesting but ultimately problematic attempt to preserve or perhaps reinstate religious thought after the modern critique of idols. In addition, his positions are compared and contrasted with some of authors with whom he seems to be in limited agreement (for example, Plotinus, Hillesum) as well as some with whom he clearly breaks (for example, Girard, Sölle).     

THE VARIETY OF PANENTHEISMS

Abstract. In this article I review the efforts of eighteen scientists and theologians, recorded in this book, to describe the relation of God to the universe during a conference sponsored by the John Templeton Foundation at Windsor Castle in 2001. Theologians from several branches of Christian faith articulate their understanding of panentheism, revealing a considerable diversity. I deal with each author in relation to six issues: the way God acts, how God's intimate relation to the world is to be described, the relation of God to spacetime, whether God is dependent upon the world, what type of language is used, and the problem of dipolar panentheism. I identify significant differences between these authors, suggest where fruitful dialogue is possible, and distinguish between intelligibility and plausibility in comparing dipolar panentheism with other types.