EARLY MODERN PROTESTANT VIRTUOSOS AND SCIENTISTS: SOME COMMENTS

The following essay is divided in three parts. First, while sharing in principle Harrison's hypothesis of an affinity between the sixteenth‐century Reformation and early modern science, it questions the connection between the latter and the Weberian “disenchantment of the world.” Second, it suggests a broader group of possible actors than that envisaged by Harrison in referring to virtuoso collectors and their cabinets of curiosities who are rather marginalized in Harrison's narrative. And third, it highlights (in agreement with Harrison) the physico‐theology of the second half of the seventeenth and the first half of the eighteenth century and beyond as an important temporary fusion of religion/theology and science at a time when the new science was still striving for social and religious respectability.     

Living in a Non‐Communist Versus in a Post‐Communist European Country Moderates the Relation Between Conservative Values and Political Orientation: A Multilevel Study

We performed a multilevel, multinational analysis using the 2012 European Social Survey dataset (N = 41 080, nested in 20 countries) to study how living in a non‐communist versus in a post‐communist country moderates the link between individual conservative values (drawn on Schwartz's theory of basic human values) and political orientation (assessed as self‐placement on the left–right axis and attitude towards economic redistribution). The results supported the moderating role of living in a non‐communist versus in a post‐communist country in the case both of political self‐placement and of attitude towards economic redistribution, even controlling for the countries' degree of individualism, power distance and democracy. Specifically, conservative values were positively related to a rightist political self‐placement among participants living in countries without a communist past, and to a favourable attitude towards economic redistribution in countries with a communist past. The limitations, implications and future directions of this study are discussed. Copyright © 2016 European Association of Personality Psychology     

Twenty Years in the Science and Theology Alpine Climbing Club

The important role of hope in the author's thinking is acknowledged. While natural theology is important in its proper place, Christian theology centers on the God and Father of our Lord Jesus Christ. Its discourse will need to avail itself of the power of symbol.     

The Challenge of Postmodernism and the Health of Theology

This article addresses the situation of contemporary theological thinking in relation to postmodernism, or contemporary Continental philosophy. Using a criterion of health from Freudian and Lacanian psychoanalysis, it argues that theology should avoid either simpleminded assimilation of postmodernism or closeminded rejection. After critically surveying some current theological movements and figures, such as Radical Orthodoxy, I turn away from a paradigm of theology based on Barth to one based on Paul Tillich. Finally, an alternative notion of health is elaborated which leads to a deep and transformative encounter between postmodernism and theology.     

Theology, Science, and Postmodernism: Responding to Stanley Grenz

This article responds to Stanley J. Grenz's Templeton Lecture, “Why Do Theologians Need to Be Scientists?” published in the June 2000 issue of Zygon (Grenz 2000). In the first part I outline my reasons for finding the kind of theological reflections in which Grenz engages worthy of attention by noting my disagreement with the view that a sufficient response to theological issues can be formulated on the basis of an examination of our biological nature. I assert, in that connection, the autonomy of reason as a way of investigating and understanding the world. In the second part I respond directly to Grenz by explaining my disagreement with the postmodern critique of science upon which he relies and his adherence to Christian eschatology as an answer to the conundrums into which, he posits, we are drawn as a result of that critique. I note that I agree with Grenz, however, that the activity of valuing is necessarily a forward‐looking Godlike endeavor that is not derivable from science. In the third part I suggest that we must be open to the investigation of the possible existence of an objective realm of value and that, in any case, rejection of the postmodern critique of science in many cases pro‐vides a sound basis for the disciplined resolution of factual questions that frequently lie at the base of disagreements about values.     

The Enlightenment That Won't Go Away: Modernity's Crux

The Critical Process unleashed by the Enlightenment and endlessly resharpening itself to this day has mortally wounded the God of Deism, maybe also of theism, even of Christianity. A temptation of Christian theology is to retreat in denial into an updated version of Deism, seemingly granting full license to modern science but only so long as it does not impugn God's love. The alternative here proposed is to ride out The Critical Process, in fact to encourage it, all the way into modernity's crux: How can a design that is not benign still be divine? The Christian reply is: through a real death of God and of ourselves as well, and through resurrections beginning now, thus freeing The Critical Process from the illusion of insuring our survival and, instead, for the honest Enlightenment task of merely telling the truth.     

PHENOMENOLOGY OF DIVINE REVELATION: THEOLOGY AND PHILOSOPHY IN DIALOGUE

Although the relationship between theology and philosophy is a perennial issue in the history of thought, recent debates surrounding the so-called theological turn of continental phenomenology have created a new space in which it can be explored from a fresh perspective. In this vein, I propose three theses concerning the relationship between theology and philosophy of religion, with particular focus on the phenomenon of divine revelation. First, a philosophy of religion that ignores theology's claim about divine self-revelation will remain incomplete and unsatisfactory, at least from the perspective of a Christian theology which begins with the faith in God's self-revelation in one particular human person. Second, a theology that does not acknowledge the possibility of philosophical reflections on the human aspect of divine revelation will not be able to escape blind dogmatism, but rather will isolate itself from the academic community. Third, and finally, despite the concerns of both parties, a dialogue between theology and philosophy centred on the phenomena of revelation can develop into mutually critical and mutually constructive interactions.     

Luther's Heidelberg Disputation and identity formation

Luther's famous Ninety‐five Theses overshadowed his twenty‐eight theses of the Heidelberg Disputation. This is regrettable insofar as Luther broke in Heidelberg with the traditional scholastic method and introduced for the first time publicly his influential theology of the cross. Luther's existential emphasis in this Disputation is particularly significant, because he answers here the big questions for us: Who am I really in the sight of God? What is my true identity in Christ? Luther radically exposes our self‐centeredness and calls us to look at the world, God, and ourselves through “suffering and the cross,” as only in this way will we be able to perceive clearly and “say what a thing is.” He encourages us to become theologians of the cross who have given up on themselves and discovered that “everything is already done.” Luther's passionate plea to put the cross of Christ at the center of our lives is a welcome reminder for us today, even five hundred years later, as we seek to find out who we are, who God is, and what God is accomplishing in and through us. Rescuing Luther's Heidelberg Disputation from oblivion is vital for the health of both church and academia today.     

Is theological neutrality the final word in interreligious dialogue?

This article offers a response to the ELCA Declaration of Interreligious Commitment from a Hindu perspective. It raises important questions, and presses Lutherans on the issue of evangelism.     

De‐legitimizing hostility and strengthening joint agency: Lutheran inter‐religious commitment today

The ELCA Declaration of Inter‐Religious Commitment is an important instrument for mainstreaming inter‐religious engagement in local communities and diverse ministries. This article assesses this recent policy document and highlights how the text engages Lutheran theological reasoning on “the neighbor” for a profound understanding of God's grace, theologically de‐legitimizes hostility and exclusion, and strengthens joint agency. This resonates with current concerns in the global Lutheran communion and the wider ecumenical movement.