Cosmic Christ Research Articles

An Asian Integral Ecological Theology: Pope Francis’s Teaching in Dialogue with Asian Religions

This article presents Pope Francis’s ecological theology, especially as presented in his Laudato Si’ and Querida Amazonia, and places it in dialogue with the ecological thought in Buddhism and Daoism. It begins by placing Pope Francis’s teaching in the environmental context of Asia. It then compares it with the statements on ecology by the Federation of Asian Bishops’ Conferences, especially regarding what Francis terms “the globalization of the technocratic paradigm” and the “excessive anthropocentrism.” The article then relates these two critiques to the Buddhist concept of interdependent origination, especially as presented by the Vietnamese Buddhist Thich Nhat Hanh, and the Daoist concepts of de, dao, wuwei, and ziran. It ends by showing where Pope Francis’s ecological theology could be expanded by addressing the population issue, the theology of the “Cosmic Christ,” and an evolution-based theology of creation. The substance of this article was presented during the twenty-second Louis Luzbetak Lecture on Mission and Culture at Catholic Theological Union, Chicago, on October 18, 2021 (watch the video at https://learn.ctu.edu/2021-luzbetak-lecture ). The author is grateful to its organizers for the opportunity to discuss Laudato Si’.

Developing Animal Theology: An Engagement with Leonardo Boff

Developing Animal Theology: An Engagement with Leonardo Boff

A Heart Lost in Wonder: The Life and Faith of Gerard Manley Hopkins by Catharine Randall (review)

Reviewed by: A Heart Lost in Wonder: The Life and Faith of Gerard Manley Hopkins by Catharine Randall Philip Ballinger A Heart Lost in Wonder: The Life and Faith of Gerard Manley Hopkins. By Catharine Randall. (Grand Rapids, Michigan: William B. Eerdmans Publishing Company. 2020. Pp. 195. $22.95 paperback. ISBN: 978-0-8028-7770-3.) Professor Randall offers readers a refreshing and succinct reflection upon the life, writings, and faith of Gerard Manley Hopkins. Her book is scholarly in its roots yet purposefully accessible to a wide audience as an introduction to the person, art, and religious experience of Hopkins. Randall's presentation of Hopkins contains no hint of hagiography. The Hopkins portrayed is fully human—brilliant, loved, not always understood, steel-willed at times, physically fragile, and substantially plagued with neuroses and depression. Her realistic portrayal of Hopkins makes his incarnation-amplifying faith and chiming poetic creativity all the more shining and striking. A reader new to Hopkins, however, may underappreciate the degree to which the joyful and playful seasoned much of his life. Professor Randall describes her method in this biography as holistic. This means that the chronologies of Hopkins' life and writings do not always correspond, particularly in the first chapters of her book. She purposefully follows this method to heighten a "you are there" feeling and face-to-face encounter with Hopkins (p. xiv). More importantly, she hopes that this interpretive biography will assist readers in seeing Hopkins' life through the prism of his theology. I think her method will help a new Hopkins reader move to the heart of the matter with alacrity. A reader familiar with Hopkins, however, may experience some disorientation. Professor Randall quickly moves the reader into the mainstream of Hopkins' faith and art—the world of the senses is the high road to the world of the spirit. Woven through by this contextual theme, her summative recounting of Hopkins' childhood, education, conversion to Roman Catholicism, and formation and life as a Jesuit priest is substantive and, at times, innovative. For example, while discussing how Hopkins experienced nature, Randall offers the possibility of some neurological idiosyncrasy as the cause. While I do not think that Hopkins was in some altered state in his perception and experience of beauty in nature, I appreciate the thought-provoking discussion. In any case, Professor Randall here introduces a hermeneutic lens through which she views Hopkins—he is an "ecstatic," "one who entered into and took on the life around him in an imagined, artistic creation of a new form of participation in essence" (p. 59). [End Page 418] While focusing upon Hopkins' Jesuit formation and training, Professor Randall justifiably discusses at length the probable influence of Duns Scotus. In this context, she suggests and supports the possibility of influence by the Cappadocian fathers. This offers her a creative opportunity to introduce the patristically-rooted and currently prevalent theme of the Cosmic Christ into the discussion of Hopkins' theological thought and its expression in prose and poetry. Her following analyses of Hopkins' "The Wreck of the Deutschland" and "The Windhover" compellingly bring this Scotian influence and theological theme to life. Professor Randall's last chapter, "Desolation," portrays the final years of Hopkins' life in Dublin as a time of internal disintegration and physical collapse. She weaves Hopkins' own words and the reflections of others to show how near he was to madness and even temptation to suicide. It is a dark, distressing portrayal rooted in primary sources and well conveyed by the author. Then, in the last pages of her book, Randall wonderfully describes Hopkins' sudden break into light as best expressed in his poem "That Nature Is a Heraclitean Fire and of the Comfort of the Resurrection." She suggests this re-enlightenment is a return to or remembering of an earlier shining faith in and perception of the Cosmic Christ in creation. This end time and last flash of creativity in Hopkins' life seems not so much a resolving denouement as a kind of resurrection from darkness and internal death. I wonder if Hopkins' experience of abandonment by God was so discontiguous from the end of his life and his final words—"I am so...

Earthing The Cosmic Christ of Ephesians: The Universe, Trinity, & Zhiyi's Threefold Truth by John P. Keenan (review)

Earthing The Cosmic Christ of Ephesians: The Universe, Trinity, & Zhiyi's Threefold Truth by John P. Keenan (review)

Saving Nature but Losing History? Promises and Perils of Cosmic Christology for an Ecotheology of Liberation

Cosmic Christology, including deep incarnation, provides an ethical-theological framework for confronting environmental crisis. It criticizes ‘history’ as arrogantly anthropocentric and proposes a paradigm shift from Christ the Saviour of history to the Christ of the cosmos. Whereas I recognize these strengths for protecting nature, I argue that in its universal pretension Christ too often becomes an abstract reality and loses material grounding for social justice. In its eagerness to supplant the Christ the Saviour of history, cosmic Christology risks stripping humanity from those deemed ‘non-persons’ and inadvertently reinforces the status of the oppressed as subalterns. Likewise, by de-legitimizing history, and by putting exploited nature and the oppressed as equivalents, struggles by subalterns for recognition and justice are diminished. To avoid this, I argue that the salvation of nature passes through the salvation of history. Only the Christ the Saviour of history can be the cosmic Christ.

Teilhard’s Catholicity: An Evolution of Consciousness

Pierre Teilhard de Chardin, Jesuit mystic and scientist, was a groundbreaking thinker whose synthesis of evolution and faith challenges the faithful to see God in a more expansive perspective. Teilhard’s vision ultimately posits that the universe is evolving closer in relationship with the Divine. Through the increase in material complexity and consciousness, the spiritual power of the cosmos is revealed, identified by Teilhard as becoming personalized in the Cosmic Christ. This article uses the four marks of the Catholic Church—one, holy, universal, and apostolic—to highlight the catholicity, or universality, of Teilhard’s life and vision and its relevance for seekers who probe for God’s presence in all things.

로즈마리 래드퍼드 류터의 해방신학적, 여성신학적, 생태신학적 그리스도론

In this article, I will examine the three-stage development of Rosemary Radford Ruether’s Christology. At first Reuther developed her Christology from the perspective of liberation theology by analyzing contemporary studies of the historical Jesus and incorporating insights of liberation Christology. Afterwards, taking seriously feminist critiques of traditional Christology, she argued for an prophetic-iconoclastic Christology from the perspective of feminist theology. More recently, Ruether turned her attention to the cosmic Christology and developed an ecological perspective. While analyzing excerpts from her works, this study explores both the continuity and discontinuity in the development of Ruether’s Christology. In the process it is made clear that her Christology shows a greater continuity throughout her entire career than it first appears and that it becomes even more holistic in her later Christology. In the final analysis, despite Ruether’s significant contribution to contemporary Christological discourse, the author points out some limitations and then suggests urgent tasks of Christology for this century.

Finding Positive Peace in a Typhoon-Stricken Town of Hernani, Eastern Samar

This research embarked on how a positive peace in a typhoon-stricken place is possibly experienced. The researchers conducted this study in the simple town of Hernani, Eastern Samar. The relevant question the researchers would like to answer is how the locals of that typhoon-stricken town absorb, adapt, and recover from the insidious effects brought about by the devastating typhoon. It focused specifically on the resiliency of the locals amid the difficulties and challenges caused by a natural calamity, and how this resiliency had helped them find peace in their lives. Using the methodology and processes of narrative analysis, the research results manifested the peace concept of the locals based on what they had experienced. It has shown also the factors that made the town a peaceful place to live in as expressed through relevant themes. Consequently, the themes were categorized by using the indicators of the pillars of positive peace. The possible manifestation of the positive peace as expressed in the initiatives done by the existing concerned institutions, shown through the attitudes of the locals, and the prevailing structures that operate within the town of Hernani, was seen as a contributor to nation-building. The resiliency shown by the locals amid natural calamity is an essential characteristic of positive peace. The same resiliency of the people, being supported appropriately by a well-performing local government, provided with a healthy business environment, when reinforced and replicated in other towns and provinces can result in a creation of a stronger and peaceful nation.ReferencesBurck, C. (2005). Comparing qualitative research methodologies for systemic research: The use of grounded theory, discourse analysis, and narrative analysis. Journal of family therapy, 27(3), 237-262.Clandinin, D. J. and Murphy, S. (2007). Looking ahead: Conversations with Elliot Mishler, Don Polkinghorne, and Amia Lieblich. In D. J. Clandinin, (ed.) Handbook of narrative inquiry: Mapping a methodology. (pp 632-650). Sage Publications.Craine, R. (1997). Hildegard, Prophet of the Cosmic Christ. The Crossroad Publishing Company.Fernandez, R. (2016). Eastern Visayas is the Philippines' poorest region. https://www.philstar.com/nation/2016/04/07/1570460 /easternvisayas-philippiness-poorest-region.Garcia, L., Lapa, Ma.M.I., Palompon, D. (2016 November). Surviving Typhoon Yolanda: Experiences of older adults in a rural area in the Philippines. International Journal of Sciences. https://www.researchgate .net/publication/321965863_Surviving_Typhoon_Yolanda_Haijan_ Experiences_of_Older_Adults_in_a_Rural_Area_in_the_Philippines.Galtung, J. (1996). Peace by peaceful means: Peace and conflict, development and civilization. SAGE Publications Inc.Galtung, J. (1964). An Editorial. Journal of Peace Research. 1(1), 1-4. Google Images of Hernani, Eastern Samar and on the aftermath of Typhoon Yolanda.Grewal, B. (2003). Johan Galtung: Positive and negative peace. School of Social Science, Auckland University of Technology.Institute for Economics & Peace. (2018). Positive peace report 2018. Sydney, Australia.Kyrou, C. N. (2007). Peace ecology: An emerging paradigm in peace studies. The International Journal of Peace Studies, 12(2), 73–92.Putra, N.A. & Han, E. (2014). Governments’ responses to climate change: Selected examples from Asia Pacific. SpringerBriefs in Environment, Security, Development and Springer-Verlag Singapur.Robredillo, L. (2014). Eastern Samar history and culture. https://www.facebook.com/ 136451346410559/photos/hernanithestorm-surge-that-wrecked-havoc-on-nag-as-in-1897-yolanda-wasnot-the-/766223456766675/.Sarbin, T. R. (Ed.). (1986). Narrative psychology: The storied nature of human conduct. Praeger Publishers; Greenwood Publishing Group.The New American Bible: St. Joseph personal size edition (2004). Catholic Book Publishing Co.Tipson, F. (2011). Natural disasters as threats to peace. (Special Report). https://www file:///C:/Users/titus/Downloads/SR324-atural%20Disasters%20as%20Threats%20to%20 Peace.pdf.Villanueva, F., et.al. (2017). Why, O, God? Disaster resiliency, and the people of God. OMF Literature Inc.

생태여성신학의 기독론 : 포스트휴먼 시대에 우주적 그리스도 다시-읽기

Ⅰ. Ecological Crisis and Christology Revisited in the Posthuman Age<BR>Ⅱ. Precarious Interrelations of Beings and Eco-Christology<BR>Ⅲ. Cosmic Christ and Incarnate Presence of God<BR>Ⅳ. Re-imagining the Incarnations of Cosmic Christ<BR>Ⅴ. Concluding Remarks; Christological Incarnation for the Earth Community<BR>Bibliography<BR>한글 초록<BR

Reconceiving the Boundaries of Home: The ‘Oikology’ of Ephesians

AbstractThis article offers a reading of Ephesians in repair of a modern liberal inclusivism that unwittingly perpetuates an oppressive colonialist logic. It delineates the dynamic of dwelling, building and inhabitation present in Ephesians via the oik‐ root, coining the term ‘oikology’ to capture its inseparable economy and ecology. Willie James Jennings is a key dialogue partner in the articulation of the colonialist logic to be overcome. The particular species of modern inclusivism in view is that which is exhibited by New Testament scholars associated with the New Perspective on Paul, which I argue remains captive to a supersessionist logic. The article offers a non‐supersessionist reading of Ephesians, arguing that Israel, rather than being replaced, remains the wider habitat in which the gentile Ephesians find their home. In this way the article seeks a reading of the cosmic Christology of Ephesians as an instantiation not of colonial inclusivism but of true catholicity.

Exploring the Issue of Ecological Crisis Through the Four Paths Of Matthew Fox’s Creation Spirituality

This paper examined the causes that affect the people’s behavior toward the environment and their response to the increasing ecological crisis of our country. It explored the specific contributions of people to the crisis and the possible measures that each can do to help somehow lessen if not resolve the problem. The Four Paths in Matthew Fox’s Creation Spirituality were helpful tools in determining the various characteristics of people in relation to creation and the challenges that beset it. The VIA POSITIVA, VIA NEGATIVA, VIA CREATIVA AND VIA TRANSFORMATIVA are paths which bring us into the realities of our roles in this cosmos and can in turn help us reflect and realize our major role to bring about change. The analysis of this exploration include the problem of nonchalance, laziness, materialism, greed and a lack of knowledge on the interconnectedness of human beings and other living beings and non-beings. Anthropocentrism also poses a threat to the way we relate to the environment for we have comfortably became used to being the center of all creations and thus, tend to treat the other beings as immaterial. Each ‘crowning glory’ of creation is in no way superior to all others as to freely harm and abuse them in satisfying their self-centered desires. All are called to participate in a genuine stewardship, a sincere care and concern for the common good. Every ‘Juan dela Cruz’ must submit into renewal of perspectives, even changing paradigms in organizations if we truly desire a more harmonious relationship among all creations.&#x0D; References&#x0D; Books:Berry, Thomas &amp; Swimme, Brian. The Universe Story, From the Primordial Flaring Forth to the Ecozoic Era-A Celebration of the Unfolding of the Cosmos. New York: Harper Collins Publishers, 1994.&#x0D; Craine, Renate. Hildegarde, Prophet of the Cosmic Christ. New York, NY: The Crossroad Publishing Company, 1998.&#x0D; Dejillas, Paul J. Our Cosmic Origins. USA: Tatay Jobe Elizes Publisher, 2017.&#x0D; Fox, Matthew. Creation Spirituality, Liberating Gifts for the Peoples of the Earth. Harper San Francisco, 1991.&#x0D; Fox, Matthew. Original Blessing, A Primer in Creation Spirituality. Bear and Company, Inc., 1983.&#x0D; Pope Francis. Laudato Si, Encyclical Letter ON Care for our Common Home. Vatican City: Libreria Editrice Vaticana, 2015.&#x0D; _______________. The New American Bible. Makati City, Philippines: St. Paul’s Philippines. 2004.&#x0D; Websites:&#x0D; Conserve Energy Future. Current Environmental Issues. Accessed January 11, 2017. http://www.conserve-energy-future.com/&#x0D; DENR. Eyeing Displaced Mine Workers For Bamboo, Mangrove Expansion Program. Accessed January 10, 2017. http://www.denr.gov.ph/&#x0D; Ecological Society of the Philippines. Environment Updates. Accessed January 11, 2017. http://www.esp.org.ph/&#x0D; Seed, John, et.al. Beyond Anthropocentrism, From Thinking Like a Mountain-Towards a Council of all Beings. Accessed June 14, 2019 from http://www.rainbowbody.net/Ongwhehonwhe/beyondanthro_seed.pdf

블룸하르트가 증언한 우주적 예수 그리스도

블룸하르트(Christoph Fr. Blumhardt, 1842-1919)는 “그리스도와 그리스교가 동일하지 않다”고 선포했다. 부활하셔서 살아계신 그리스도와 단지 하나의 종교로 머무르는 그리스도교, 양자(兩者)는 동일시(identify) 될 수 없다는 것이다. 그리스도는 사망 권세를 이기고 부활하신 주님이시고, 19세기 그리스도교(루터교회)는 교리의 문자적 반복과 막강한 국가교회 체제로 유지되지만 정체된 채 “죽어 있는 종교”이다. 이러한 블룸하르트의 입장은 프리드리히 니체의 사상과 공명한다.BR 한 걸음 더 나아가서, 블룸하르트는 유교, 불교, 도교 등 아시아의 종교들과 이슬람교를 향해 ‘존중하는 자세’를 취했다. 그는 이 종교들을 그리스도교와 나란히 놓고 상대적으로 바라보았다. 이 점에서 그는 에른스트 트뢸치와 입장을 공유한다. 그런데 트뢸치는 그리스도교의 절대성은 부인했어도 그리스도교가 다른 종교들에 비하여 상대적으로 우수하여 우월하다고 평가한 반면, 블룸하르트는 종교로서 그리스도교가 세계 다른 종교들에게 비하여 더 나은 점도 없고 또 구별되는 점도 없다고 보았다. 이 점에서는 블룸하르트와 트뢸치의 입장이 서로 다르다.BR 블룸하르트는 그리스도교의 유일무이한 절대성을 부인하면서 그리스도의 유일무이한 절대성을 증언했다. 그러므로 그리스도는 그리스도교에 대치되고, 더 나아가서 그리스도는 세계 모든 종교에 대치된다고 그가 주장했다. 이 점에서 그는 프리드리히 슐라이어마허와 입장을 공유한다.BR 블룸하르트에 따르면 예수 그리스도는 그리스도교라는 종교의 창시자가 아니라 부활하신 생명의 주님으로서 영원한 생명을 주시는 분이시다. 또한 그리스도는 성육신을 통해 세계 모든 종교인과 온 세상 모든 인류를 구원하시는 구원의 참된 빛이시다. 이와 더불어 블룸하르트는 신학적으로 ‘우주적 그리스도론’을 창시했다. 이 그리스도론(기독론)은 예수 그리스도의 부활(생명의 원천)과 성육신(종말론적 우주적 지평)을 새롭게 인식하면서 그가 하나님 나라의 주인이요 모든 인류와 만물의 주님임을 증언했다.

CLIMATE CHANGE, LAUDATO SI', CREATION SPIRITUALITY, AND THE NOBILITY OF THE SCIENTIST'S VOCATION

AbstractThis exploration into spirituality and climate change employs the “four paths” of the creation spirituality tradition. The author recognizes those paths in the rich teachings of Pope Francis’s encyclical, Laudato Si' and applies them in considering the nobility of the scientist's vocation. Premodern thinkers often resisted any split between science and religion. The author then lays out the basic archetypes for recognizing the sacredness of creation, namely, the Cosmic Christ (Christianity); the Buddha Nature (Buddhism); the Image of God (Judaism); the “Primordial Man” (Hinduism), as well as the premodern universal teaching of “God as Beauty.” He addresses the subject of evil which deserves serious attention in the face of the realities posed by climate change and the resistance to addressing them. In the concluding section, the author speaks of a new Order of the Sacred Earth that was launched in fall 2017 to gather persons of whatever spiritual tradition or none to devote themselves to preserving Mother Earth.

Evolusie, Christologie en spiritualiteite – ’n Tweede (post-)aksiale perspektief

Evolution, Christology and spirituality – a second (post-)axial perspectiveHow can theologians speak anew of Christ and our responsibility towards creation from an evolutionary perspective? It is a question that is embedded in the acknowledgement by scientists such as astro-physicists of the cosmos as mystery on its deepest level. It is a question that is prompted by the unmasking in the second axial period of the myth of autonomous man – a myth that led to the exploitation of the earth as part of a culture of consumerism. It is argued that the proposed answer to the question comes from evolutionary perspectives in which the human being has lost its place as being in the centrum of the cosmos. Instead, being human depends on everything else in the cosmos and is realised in interconnectivity. Making sense of the evolutionary unmasking from newly re-formulated theological perspectives lead to the acknowledgement of God as mystery that has been revealed in a unique way as the Logos in Jesus Christ. These theological perspectives on God find expression in ‘wider’ and ‘deeper’ understandings of Christ from what is called a second person approach. It is an approach that stands over against the objective-ontological third-person approach and the subjective experiential-expressive approach of the first person. The second-person approach is wide in a twofold sense, namely in being relational, and in communicating with human beings and the cosmos as a whole. It is also deep since from an understanding of ‘deep incarnation’ – and also ‘deep suffering’ – it reaches out to the roots (radixes) of creation. It ultimately finds expression in a cosmic Christology that demands of human beings responsibility for the cosmos as gift of God.

The Crucial Importance of Nancey Murphy’s Deployment of Lakatos’s Methodology for Theology and Science

ABSTRACTRussell's paper explores the astonishing fruitfulness of Nancey Murphy’s use of Imre Lakatos’s philosophy of science in the field of “theology and science.” Murphy’s work can be used to choose between competing theologies according to the theologians’ willingness to engage with science, their ability to continue the engagement as scientific theories change, and their ability to make empirical predictions based on this engagement. Topics range from creation and cosmology, the “cosmic Christ”, and non-interventionist objective divine action in quantum mechanics and evolution. Russell has followed Murphy’s lead and used Lakatos to place theology and science into “creative mutual interaction” (CMI).

Christus Totus – różne drogi interpretacji

The christological title Christus totus seldom appears in modern theology. It seems that the reason for this stems from the lack of precise understanding and interpretation of the very title. Therefore, the article: “Christus totus − different ways of interpretation” is an attempt at the presentation of theological wealth hidden behind it. From ecclesiological aspect, Christus totus expresses the unity of Christ − the Head and Body of the Church. Without covering over the identity of the Divine Person, Jesus Christ must be eternally and inextricably perceived with the Church, which takes over and borrows from its Divine Head new subjectivity. Christus totus , in the anthropological perspective, is a paradigm of the new man. On the one hand, He is the new Adam, a social, corporate being, yet on the other hand, He is a Personality characterized by His total openness to others. Jesus Christ is a man who does not exist for Himself but for others, opening wide the boundaries of His existence. From the cosmic perspective Christus totus is finally cosmic Christ, because He remains in the relation of cause and effect of the entire creation. However, Christ does not fade away in the Universe in any pantheistic sense, but remains in it, being present as the incarnated Son of the Father, performing real transformation of the Universe into New Heaven and New Earth.

Christus Totus – Different Ways of Interpretation

The christological title Christus totus seldom appears in modern theology. It seems that the reason for this stems from the lack of precise understanding and interpretation of the very title. Therefore, the article: “Christus totus − different ways of interpretation” is an attempt at the presentation of theological wealth hidden behind it. From ecclesiological aspect, Christus totus expresses the unity of Christ − the Head and Body of the Church. Without covering over the identity of the Divine Person, Jesus Christ must be eternally and inextricably perceived with the Church, which takes over and borrows from its Divine Head new subjectivity. Christus totus, in the anthropological perspective, is a paradigm of the new man. On the one hand, He is the new Adam, a social, corporate being, yet on the other hand, He is a Personality characterized by His total openness to others. Jesus Christ is a man who does not exist for Himself but for others, opening wide the boundaries of His existence. From the cosmic perspective Christus totus is finally cosmic Christ, because He remains in the relation of cause and effect of the entire creation. However, Christ does not fade away in the Universe in any pantheistic sense, but remains in it, being present as the incarnated Son of the Father, performing real transformation of the Universe into New Heaven and New Earth.

Love Is Stronger Than Stewardship

Love Is Stronger Than Stewardship

Together towards Life and the Mission Studies Curriculum

Personal reflection It was a great privilege as vice-moderator of the WCC Commission on World Mission and Evangelism (WCC-CWME) from 2007--2013 to be asked to chair the drafting group for the planned new policy statement on mission and evangelism, and I hope I may be allowed a few moments to reminisce about that experience. During the previous CWME, preparing the statement and getting it through the relevant processes became our main work. The first stage was to determine our priorities for the document. Since we could not cover all the many facets of mission, we had to select what we could agree were the priorities for mission in today's landscape. Looking back at the only previous statement from 1982, "Mission and Evangelism: An Ecumenical Affirmation," it was clear that the global landscape had altered significantly. (2) The year 1982 came before the end of the Cold War and the onset of globalization, before 9/11 and the so-called "clash of civilisations," (3) and in many other respects it seemed a long time ago. In the light of this, our mission priorities needed rethinking. Once we had decided these at the commission meeting in Bangalore in 2008--marginalization, evangelism, ecclesiology, and mission spirituality--we divided into groups to work on them. Each group held consultations to inform its writing. I was privileged to contribute to a meeting in Manila in July 2011 to discuss mission and pneumatology, another on church and mission in Geneva in May 2011, and a third on mission spirituality in Jamaica that same month. Our joint conference with the Faith and Order Commission in Hungary in 2009 supported the work on ecclesiology, the Edinburgh 2010 project and conference helped to frame our ideas ecumenically, and several other WCC initiatives also fed into our work. It was daunting to receive the first reports from the groups and to try and work out how to put them together as a coherent whole. What is more, each part needed to be approved by the rest of the 25-member commission and the discussions threw up fascinating theological and missiological issues at every turn. Finally, one weekend in Geneva in 2011, the moderator Bishop George Varghese mor Coorilos, secretary Revd Dr Jooseop Keum, and I finalized the introduction and conclusion--initially drafted by Dr Keum--and then the complete draft document could be circulated for the commission's approval. The pre-assembly conference on mission and evangelism in Manila in March 2012 was the most exciting part of the process for me. The draft document was examined and tested by 250 mission practitioners and scholars over five days. In the wonderful atmosphere created by the Philippine Council of Churches, the new statement met with general affirmation and the scrutiny bore fruit in many constructive suggestions that were implemented by a further revision group led by Revd Dr Kenneth Ross. Then at the end of August that year it was my privilege to present the document to the WCC central committee meeting in Crete, and it was to my great relief that I heard it was accepted as official WCC policy. Finally, at the WCC general assembly in Busan in South Korea in 2013, I moderated the plenary on mission--the first for 21 years--at which the message of Together towards Life was introduced to the churches. I believe the success of this document owes a great deal to the forethought of Revd Jacques Matthey, the former commission secretary, to the careful steering and energetic leadership of Dr Jooseop Keum, and to the moderation of Bishop Mor Coorilos. It has been a great honour to contribute. Significance of Together towards Life for missiological education What is the significance of Together towards Life for missiological education? I believe we should see its significance in three main ways: in its novel pneumatological approach, in the ecumenical consensus it represents, and in its use of the world Christianity paradigm. …

Panentheism in the context of the theology and science dialogue

AbstractThe term “panentheism” (literally, everything in God) mediates between pantheism of the sort espoused by Spinoza and classical theism (God as transcendent Creator of the world). In this essay, in dialogue with the contemporary Danish theologian Niels Henrik Gregersen I review various historical positions re panentheism before concluding with a summary statement of my own understanding of the God-world relationship. The ancient Greek Orthodox tradition, for example, can be retrieved to set forth what might be called soteriological panentheism whereby the communitarian life of the three divine persons of the Christian doctrine of the Trinity is freely offered to all creatures at the end of the world. The German Idealists Krause, Hegel and Schelling focused instead on the progressive self-manifestation of God in the world of creation in and through a dialectical process governed by Divine Mind or Will. In the mid-20th century Charles Hartshorne, the disciple of Alfred North Whitehead, presented what he called dipolar panentheism: God as the “soul” of the world and the world as the “body of God.” The Jesuit paleontologist Pierre Teilhard de Chardin located the goal of cosmic evolution in the Pauline vision of the Cosmic Christ who thereby “personalizes” the whole of creation. Most current understandings of panentheism are derived from one or another of these earlier efforts at understanding how the world can be both in God and yet distinct from God. I myself use the notion of hierarchically ordered systems employed in the life-sciences to make clear how the higher-order system proper to the communitarian life of the three divine persons both conditions and is conditioned by the lower-order systems proper to the world of creation.