Theme Articles: Mujerismo and The Two Kin‐doms: Distinction and Reconciliation

Abstract : The theological ethics underlining mujeristas' theological praxis and Luther's Two Kingdoms doctrine may seem to be contradictory to some. Mujerista theology calls for active engagement in the public sphere. Despite its utilization to the contrary, Luther's Two Kingdoms doctrine calls for that same active engagement of the Christian in civic matters. As a Lutheran Latina, I posit that the theological ethics of mujeristas and Luther's Two Kingdoms are distinct but reconcilable.     

Book Reviews

Books reviewed:
Robert Clark, Mr. White's Confession
J. Wentzel van Huyssteen, The Shaping of Rationality: Toward Inter–disciplinarity in Theology and Science
Phil Hefner's, Errata from Dialog 41, no. 1 (Spring 2002)     

The trajectory of psychoanalysis: A prognosticationy3

I present an overview of the development to this point of psychoanalysis as a discipline'both as a theory of the mind and a treatment of the disorders of the mind' and offer a prediction concerning evolving development over its (near) future. My focus is on the coherence of psychoanalysis as a theoretical structure, starting with Freud's strenuous endeavours to maintain the psychoanalysis that he had single‐handedly created as a unitary and unified theory, tracing then the breakdown of this effort, even in Freud's lifetime, into the burgeoning theoretical diversity or pluralism that characterises worldwide psychoanalysis today, and then going on to the beginning appearance of evidences' not yet widely remarked' of growing convergences from within very disparate and even seemingly very opposed theoretical perspectives, at least at the level of technical interventions and experience‐near clinical theory, with implications, however, even for the level of experience‐distant general (metapsychological) theory. Such a development, if sustained, as I anticipate, would strengthen the credibility of psychoanalysis as a science of the mind, amenable to growth through empirical research in accord with the canons of scientific method.     

A Christian for the Christians, a Christian for the Muslims! An Attempt at an Argumentum ad Hominem

Schmidt and Egler's critique of Christianity's exclusivist claimto truth rests on two suppositions: (a) that inter-religiouspastoral care for dying patients requires a respect for theircultural backgrounds which necessitates accepting the equalvalidity of their respective (non-Christian) religions, and(b) that exclusivism is incompatible with the Christian love-of-neighborcommandment. In opposition to this critique, (a) the authors'own "pluralist" understanding of Christianity is refuted ontwo levels. First, it leads to inconsistencies in the authors'own (and very adequate) understanding of pastoral care, especiallywith regard to their notion of intolerance, and second, it isirreconcilable with explicit New and Old Testament claims toabsoluteness. In addition, (b) the authors' understanding ofthe way in which "exclusivism" justifies intolerance and missionaryviolence is shown to rest, first, on a secularized reductionof Christianity, i.e., of Christians' own "religious identity"as well as of the Christian way of "helping those in need,"and second, on a merely theoretical (rather than also practical)view of Christians' commitment to God. As a corollary to thatrefutation, a reconsideration of the truly Christian sourcesof obedience and charity is recommended.     

World ethics: Its foundation

Although there are enormous differences between humans, it is also the case that they are fundamentally alike in certain ways. As a prelude to universal ethics, this paper enumerates many commonalities among humans.