Theological Assumptions Research Articles

On the Genealogy and Legitimacy of the Politically Liberal Secular Polity: Bockenforde and the Asadians

My article compares and contrasts two critical approaches to the politically liberal, politically secular modern state: the historicist approach of Bockenforde and the Foucault inspired post-colonial, genealogical approach of theorists such as Asad, Cavanaugh, Danchin, Hurd, and Mahmood. For Bockenforde, political liberalism and political secularism are freedom-guaranteeing achievements that every religion must come to terms with. Nevertheless he saw liberal political secularism as self-eviscerating because without religious support, the motivations and solidarity needed by the modern state won’t be forthcoming. To the post-secular, post-colonial genealogists, liberalism and political secularism are modes of governmentality that restrict freedom, create and discriminate against religious minorities and generate grave conflict within and across borders. They locate the internal paradox of liberal political secularism in its claim to be separate from and neutral towards religion(s), while assuming the prerogative to intrusively regulate and define religion, and to draw the boundaries between the religious and the political. While they differ in their diagnoses and commitments, the two approaches a. have much to learn from each other and b. share some central, and in my view, flawed political theological assumptions. I make these assumptions explicit, challenge the explicit and covert political theology informing them, and present alternative that defends the legitimacy, basic principles, and core achievements of liberal, democratic (and social-democratic) constitutionalism and political secularism.

Aquinas, Seligman, and positive psychology: A Christian approach to the use of the virtues in psychology

This article addresses the significance of using virtues in psychology for research and interventions. It compares Martin Seligman’s secular or genetic approach to positive psychology and Thomas Aquinas’s Christian virtue theory, observing that amidst the similarities between these approaches, there are marked differences that are rooted in their philosophical and theological assumptions and are seen in their accounts of virtues and character strengths. Explicitly acknowledging suppositions opens the way to distinguish the three dimensions of virtue: the reason-based (moral aims and spiritual goals), act-based (acts and behavior), and agent-based (habits and dispositions) dimensions. It also permits identifying the uniqueness of the human person as both an object of study and an acting subject in therapy. The article explores the significance of these dimensions for research and good practices by comparing flourishing in Aquinas’s Christian approach to the ‘connection of the virtues’ and Seligman’s generic or secular approach to ‘integrity’.

From Environmental Awareness to Environmental Responsibility: Towards a Stewardship Curriculum

<p>The period of environmentalism heightened environmental concern and subsequently the emergence of Environmental Education that is anchored on awareness. It is thought that increase in environmental awareness will reverse the misuse of the environment and its resources. Four decades after the international call for Environmental Education, Earth’s degradation is far from abating as it’s pristinity is consistently and irreversibly being eroded by no less than from anthropocentric activities. Humans have seen themselves as the dominant species that is apart and not part of the organisms that constitute the environment. The philosophical value free nature concepts and the theological assumption that human are the ultimate species together with the rise of capitalism and its surrogates consumerism together conspire to diminuate environmental health. To protect the environment therefore, we must refocus EE to change human’s view of the environment and attitude towards the utilization of its resources. Environmental education can become more effective in creating respect for the environment. This paper examined the failure of efforts at addressing environmental issues via environmental education. The paper posits that environmental problems are on the increase due to lack of deliberate responsibility and stewardship, lack of a unique EE curricula and ineffective pedagogy. We suggest therefore that EE can target human perception and attitude and direct then towards biocentric stewardship for the environment. This can be achieved through a deliberate pedagogy of environmental values that promotes sustainable attitude and respect for the environment. Humans must bear the burden of responsibility to ensure the wellbeing of the environment. We must replace the philosophical value free nature concepts that nature is a common commodity and the theological assumption that humans are the ultimate species. We must also rethink our consumerism nature and the endless faith in the efficacy of technology to solve reoccurrence human induced ecological problems. These issues must be embedded in the school curriculum. Pedagogical approach to EE should essentially be the experiential model. The school curriculum must be the carrier and doer of these values that are crucial to the sustainability of the environment. Environmental ethics, environmental code of conduct, environmental nationalism, nature as manifestation of God, ascetic consumerism are recommended as key component of environmental curricula and pedagogy.<strong> </strong></p>

The Dissenters, Volume III, The Crisis and Conscience of Nonconformity

The Dissenters, Volume III, The Crisis and Conscience of Nonconformity

De-contextualising and Re-contextualising:

University museums currently play a small part in the research of Mediterranean archaeologists. One major reason for this is that Mediterranean archaeology has become overwhelmingly concerned with understanding objects in the context in which they were found. Museums re-contextualise objects. In this paper I argue that, far from this being a problem, it is an opportunity—an opportunity to escape from the tyranny of the last resting place, of only understanding where objects ended their ancient social lives, and to uncover what artefacts did in their working lives. After a discussion of some extreme means of re-contextualising, two case studies are explored where the idiosyncrasies of university museum collections (the presence of replicas and the random selection of artefacts) are exploited to show how fundamental issues in Mediterranean archaeology can be pursued through such collections. In the first case the juxtaposition of plaster casts of three statues ascribed to the same sculptor or workshop is made to yield a distinctive approach to understanding interactions between gods and men that offers insight into Greek theological assumptions. In the second a peculiarly shaped field for decoration on particular Athenian pots is shown to encourage reflection on a particular aspect of human inter-relations and to have implications not simply for the way pots exercise agency and for the attitudes of painters, but for interpersonal relations in the Mediterranean societies that consumed such pottery.

What do Secular-believer Women in Israel Believe in?

Secular-believers, who constitute about 25% of Israeli Jews, are self-identified secular people who believe in some kind of divinity. Based on in-depth interviews with secular-believer women, this study aims to reveal their theological assumptions and claims. It examines metaphors and images participants used to relate to the divine as well as the theological categories they emphasized. The study uncovers the pluralistic nature of secular-believers’ beliefs and the common tendency to address faith-related content in a positive light.

Grace and Free Will: Quiescence and Control

Stump and Timpe have recently proposed Thomistic based solutions to the traditional problem in Christian theology of how to relate grace and free will. By taking a closer look at the notion of control, I subject Timpe’s account – itself an extension of Stump’s account – to extended critique. I argue that the centrepiece of Timpe’s solution, his reliance on Dowe’s notion of quasi-causation, is misguided and irrelevant to the problem. As a result, Timpe’s account fails to avoid Semi-Pelagianism. I canvass two alternatives, each of which adheres to the broad theological assumptions made by Stump and Timpe, including the positing of only one “unique” grace. I conclude that each of these proposals fails, although I argue that one comes as close as it is possible to get to a solution given the assumptions made.

Though He Is One, He Bears All Those Diverse Names: A Comparative Analysis of Jayanta Bhaṭṭa’s Argument for Toleration

This essay examines Jayanta Bhaṭṭa’s argument for toleration in his play, the Āgamạdambara , and proposes that it is an argument with contemporary relevance. The merits and relevance of Jayanta’s argument are demonstrated by comparison with arguments for toleration given by John Locke and Pierre Bayle. The aim of such a comparison is twofold. First is to show that Jayanta, like Locke and Bayle, appeals to epistemic humility as justification for toleration and identifies problematic contradictions in the epistemology of his opponents. Second is to forestall dismissal of the relevance of Jayanta’s argument on the basis of the claim that his views are in no way consonant with ours, as he depends on theological assumptions that we do not share and excludes from toleration groups that we would wish to include. That these problems are also present in the arguments of Locke and Bayle yet are no impediment to considering the contemporary relevance of these thinkers indicates that such problems also need not prevent serious consideration of Jayanta’s argument in the present. This essay shows as well that Jayanta’s argument may have relevance for debates concerning toleration in contemporary India, as it indicates a certain conception of toleration, which has in the past been associated primarily with European Modernity, to be indigenous to India.

Organizational Research as Practical Theology

Secularism is a prevailing norm for scholarly organizational research, yet the post-secular turn in philosophy provides an opening for researchers to work from theological perspectives and inquire into organizational topics of theological concern. This study introduces practical theology as a method for pursuing organizational research. This method involves iterative, mutual engagement with empirical data, social theories, and theological traditions. Research done as practical theology can contribute to advancing organization theory and management practice by promoting awareness of theological assumptions operating in research and organizations and by motivating constructive and critical proposals that are unreachable from a secular perspective.

Intellectual Tennis without a Net? Thought Experiments and Theology

This paper investigates the relationship between thought experiments and theology in three respects. First, it explores the theological dimension of Newton's famous bucket experiment. Second, it looks at the role of the biblical narrative of Adam's Fall in discussions that resulted in the foundations of modern science. Finally, the paper argues that there are at least two classes of thought experiments in medieval thought that depend for their existence on theological assumptions.

ENTHEOGENS IN A RELIGIOUS CONTEXT: THE CASE OF THE SANTO DAIME RELIGIOUS TRADITION

AbstractThis essay first draws upon the work of William James and others to propose a nonphysicalistic understanding of the relationship between the brain and consciousness in order to articulate a philosophical perspective that can understand entheogenic visionary/mystical experiences as something other than hallucinations. It then focuses on the Santo Daime tradition, a religious movement that began in Brazil in the early part of the twentieth century, to provide an example of the personal and social ramifications of taking an entheogen (ayahuasca) within a disciplined religious context. The essay claims that the Santo Daime is one example of a contemporary mystery school; gives a brief history of the development of this religion; discusses the key theological assumptions of this movement; investigates the important role played by visionary/mystical experiences within this religion; underscores the centrality of healing and spiritual transformation for members of this tradition; and ends with an examination of the crucial significance of spiritual discipline within this entheogenically based religion.

선교적 교회론에서 본 한국 민중교회

The aim of this paper is to suggest some main points of the missional church of the North America and to apply them to the Minjung church in South Korea so that the merits of both churches, the missional church and the Minjung church could complement each other. It is not easy for us to understand the missional church, for the missional church is produced by the results of the theological trialogue among Gospel, culture and church in depth. Even though we agree with the theological assumptions and new orientations such as the Trinity, the reign of God and the missio Dei, it is almost impossible for us to be liberated from the attractional church. In other words, unless the mind-set of the attractional church is dead the missional church cannot be born. That is the reason why so many pastors looking for the missional church turn out to be satisfied with new mission strategies rather than to keep those theological orientation in mind. As the local church is the focal point of the missional church doing theology of the local church is necessary for the missional church. There are three types of doing theology, community theology, prophetic theology and outsider theology. The local church should participate in the missio Dei for the sake of the reign of God through identifying the boundary-breaking activities of the Holy Spirit, becoming a witness to the reign of God and challenging to the current unjust systems of politics, economy and society.Foundations of the missional leadership are Jesus Christ who confronts the current power of the world, the Holy Spirit who leads the people of God toward the reign of God, and the recovered eschatology. The Minjung church aims at the reign of God through participating in the missio Dei, the democratization movement, and the peaceful reunification of Korea. As the Minjung church wrestles with the signs of the times the Minjung church is beyond the trialogue among Gospel, culture and church. From the beginning of the Minjung church on its theological orientation was radical enough to accept those theological assumptions and orientation of the missional church. The Minjung mission became diversified from the mid-nineties for Minjung pastors who participated in the boundary-breaking mission of the Holy Spirit. This resulted in the change in the identity of the Minjung church. Doing theology of the Minjung church, however, is limited to Minjung pastors so laity and women of the Minjung church must involve in doing theology in the near future.

POPE BENEDICT XVI ON INSTRUMENTAL REASON AND THE HIDDEN THEOLOGY OF CRITICAL THEORY

This paper analyses the affinity between the writings of Pope Benedict XVI and the position of German critical theorists in their critiques of instrumental reason, thereby exposing common theological motives that constitute German critical theory. Based on a thorough analysis of his critical reflections about instrumental reason I advance two propositions: on the one hand, that Pope Benedict XVI is a critical theorist; on the other hand, that critical theorists embed theological assumptions in their expositions of modernity and instrumental reason. Both parties rely on common cultural tools that speak through the myth of Faust, and they share the same narrative of doom and fall in their analyses of modernity and instrumental reason.

Contemplative and Centering Prayer

Centering prayer was developed to make accessible the rich Christian contemplative prayer tradition to young North American spiritual seekers. In the fifty years since its development it has become the centerpiece of an international movement, which promotes contemplative prayer through the practice of centering prayer. This paper looks at the history of this movement and its theological assumptions and its connection with mindfulness.

The art of listening in the early church

The Art of Listening in the Early Church. By Carol Harrison. Oxford: Oxford University Press, 2013. Pp. 336. $ 125.00.Many students and scholars mine the primary and secondary literature of early Christianity in an attempt at retrieving the various theological assumptions and conclusions of the church fathers. Those of us who do this quite often-unwittingly-operate in a manner in which we receive, assess, and explain early Christianity in almost exclusively visual terms. The writings of the church fathers arrive in our mailboxes in neatly bound volumes and are read in the relative silence of our offices or homes. Of course, we have never seen or met the author of these works. But we also seldom meet the authors of the secondary literature. When we have completed these works, we often put the volumes down without engaging their authors. When we actually produce assessments of these works (much like what you are currently reading!), they are usually found in academic journals or monographs, to be read by other academics, silently. While we are, in some sense, learning how early Christian authors thought about the Christian faith, we are not hearing these thoughts. So much of our existence and activity is lived and done in silence. Therefore, ironically, an important, perhaps essential, element of early Christian experience is lost on the modern reader: the art of Carol Harrison wants to challenge this modern tendency by making our account of early Christianity more robust and holistic.The recently appointed Lady Margaret Professor of Divinity at the University of Oxford, Harrison is a noted church historian and theologian best known for her work on Augustine of Hippo. Not surprisingly, her reading of Augustine plays an integral role in the present work. There are two central questions her book seeks to answer. How did early Christians think about listening? What evidence we have of it? The answers provided to these important questions are wide-ranging and often quite intriguing. Her approach utilizes insights from fields ranging from cognitive science to theology. She also exhibits a nimble touch in dealing with various Patristic and Late Antique ecclesial and social realities. This is an ambitious attempt at giving today's reader a sense of how Christians in the ancient world listened, and what this meant in terms of identity and formation.Early in the book Harrison establishes her methodological basis by challenging the post-Enlightenment bias toward the visual. The culture of the ancient world was profoundly oral and aural. The role preaching played thus becomes a central focus of her work. Harrison makes the assertion that around two-thirds of what we now possess of early Christian were originally intended for hearers rather than readers. This, of course, begs the question of how these texts were received. Early Christians distrusted the senses and this presented a significant challenge to Since an aural culture is by nature fleeting and unstable, one can see how the challenges begin to mount. On the other hand, such a culture presented great opportunities for early Christians. With literacy rates hovering around 10% in the ancient world, the vast majority of Christians found themselves necessarily engaged in regular participatory activities. These activities created a certain facility for literate listening. Such literacy was not formal nor was nourished within the class of the educated elite. It was nevertheless embraced and nurtured in the ancient world among the masses. Its importance is obvious when one thinks about the individual's journey from first hearing the Gospel, to catechesis, to baptism and beyond. It would probably be difficult to overstate the importance of listening in the early Christian understanding of salvation.Harrison's book is divided into three parts. In the first part Harrison situates the reader within the context of the ancient world of rhetoric. …

Pendekatan Fenomenologi dalam Studi Agama Konsep, Kritik dan Aplikasi

Phenomenological approach to the study of religion has played such a significant role in unraveling mysteries of religious experiences. By bracketing-out (epoché), a researcher must suspend all of his/her judgments concerning the phenomenon under investigation in order that he/she may gain the real knowledge of the religious phenomena and experience as well as the essence of a religion. However, this approach has been subjugated to many critiques which show that it is vulnerable on the following areas: the continued philosophical viability of the phenomenology of religion, the surreptitious theological assumptions or motives behind this approach, and the public role of scholar in social community under study.

Bolzano on Necessary Existence

Abstract:This paper is devoted to an examination of Bolzano’s notion of necessary existence, which has so far received relatively little attention in the literature. We situate Bolzano’s ideas in their historical context and show how he proposed to correct various flaws of his predecessors’ definitions. Further, we relate Bolzano’s conception to his metaphysical and theological assumptions, arguing that some consequences of his definition which have been deemed counterintuitive by some of his interpreters turn out to be more reasonable given the broadly Leibnizian background of his metaphysics. Finally, we consider some difficulties that arise from Bolzano’s evolving views on freedom, which, at least in his early thought, was intimately linked with contingency. In an appendix, we discuss a recent debate on Bolzano’s notion of necessary

The Rabbi and the Jesuit: On Rabbi Jonathan Eibeschütz and Father Franciscus Haselbauer Editing the Talmud

The heavily censored Prague edition of tractate Berakhot of the Babylonian Talmud, published in Prague in 1728, was the product of collaboration between Franciscus Haselbauer, the Jesuit censor of Hebrew books in Bohemia, and Jonathan Eibeschutz, the prodigy of the Prague rabbinate. In contrast to most censored editions of Hebrew books in the early modern period, the Prague Talmud featured extensive rewriting, rather than only expurgating, of the text. Drawing on archival materials, this article analyzes the backdrop of the publication and the changes introduced by the editors, teasing out the theological assumptions underlying the publishing enterprise.

Balancing Justice and Mercy

AbstractThe concept of forgiveness is analyzed as a moral gesture toward the offender designed to help restore that individual's moral standing. Jewish sources on the conditions under which forgiveness is obligatory are explored and two contrasting positions are presented: one in which the obligation to forgive is conditional on the repentance of the offender and another in which people are required to forgive unconditionally. These two positions are shown to represent different ways of framing the offending behavior that rest, in turn, on different ways of balancing the need for justice and for mercy respectively. In the final analysis, Judaism's two contrasting attitudes toward forgiveness are rooted in different theological assumptions and different ways of construing the very goals of the moral life. The author points out the merits and shortcomings of both positions and concludes with the suggestion that the two complement each other in important ways.

Crossing Tables and Queering Deification

To respond to the dominating force of religio-cultural salvation in the U.S., this article analyzes two disparate tables and the bodies associated with them: the Unsung Founders memorial at the University of North Carolina at Chapel Hill and the Eucharistic table in the work of seventh century Christian monk Maximus the Confessor. Drawing on Sara Ahmed's methodological exploration of how tables orient bodies, I constructively "cross" the racial, gendered, and economically marginalized bodies represented by the monument and the body of Christ on the Eucharistic table. The product of this crossing queers Maximus's doctrine of deification, or union with God, which opens a site of resistance to contemporary notions of this specific privatized and personally responsible salvation. Further, this combination betrays Maximus's theological assumptions that only normative bodies have access to God.