Theology of Creation and Natural Science

The author advocates for the mediating role of philosophy in the dialogues between science and theology, in particular, the dialogues to clarify that the creation of biblical faith is the same entity as the cosmos of scientific study. He points out that most current scientific concepts, such as \'field,\' have a prior history of usage in philosophical discourse, before being modified for usage in scientific contexts. This example, together with associated concepts, holds special promise for developing a contemporary theology of divine presence and action

Maria Redux: Incarnational Readings of Sacred History (Chapter 7 of Building a New World)

Noah and the Ark. Jonah and the Big Fish. Mary\u27s yes to the Angel. Jesus\u27s yes in the Garden of Gethsemane. Pilot\u27s no and his wife\u27s please, don\u27t. Lot\u27s wife and her last, homeward look. To whom do these sto- ries belong? And how should we read them, each from our particular corner of incarnate humanity? Here is what my corner looks like: I am a woman; I am a feminist; l am a literary critic; I am a product of Westernized Christianity. I write and read from the space where these words overlap, but what does that mean when it comes to Scripture, to the stories that my tradition holds sacred? Should I be exempted from rereading, rewriting, re-spinning these stories because they are sacred? Or, is it because of their sacredness that I must continue rereading and retelling them

The Simplicity of Divine Ideas: Theistic Conceptual Realism and The Doctrine of Divine Simplicity

There has been little discussion of the compatibility of Theistic Conceptual Realism (TCR) with the doctrine of divine simplicity (DDS). On one hand, if a plurality of universals is necessary to explain the character of particular things, there is reason to think this commits the proponent of TCR to the existence of a plurality of divine concepts. So the proponent of the DDS has a prima facie reason to reject TCR (and vice versa). On the other hand, many mediaeval philosophers accept both the existence of divine ideas and the DDS. In this paper I draw on Mediaeval and contemporary accounts of properties and divine simplicity to argue that the two theories are not logically incompatible

“I cluppe and I cusse as I wood wore”: Erotic Imagery in Middle English Mystical Writings

The mutual influences of the medieval discourse of courtly love and the literary visions of divine love have long been recognized by readers of medieval lyrical poetry and devotional writings. They are especially visible in the affinities between the language used to construct the picture of the ideal courtly lady and the images of the Virgin Mary. Praises of Mary’s physical beauty, strewn with erotic implications, are an example of a strictly male eroticization of the medieval Marian discourse, rooted in Bernard of Clairvaux’s allegorical reading of the Song of Songs, where Mary is imagined as the Bride of the poem, whose “breasts are like two young roes that are twins” (Cant. of Cant. 4:5). Glimpses of medieval female erotic imagination, also employed to express religious meanings, can be found in the writings of the mystical tradition: in England in the books of visions of Margery Kempe, in the anonymous seers of the fourteenth century, and, to some extent, in Julian of Norwich. Though subdued by patriarchal politics and edited by male amanuenses, the female voice can still be heard in the extant texts as it speaks of mystical experience by reference to bodily, somatic and, sometimes, erotic sensations in a manner different from the sensual implications found in the poetry of Marian adoration. The bliss of mystic elation, the ultimate union with God, is, in at least one mystical text, confidently metaphorized as an ecstatic, physical union with the human figure of Christ hanging on the cross

Chaos and Order in Nature/Creation: A Reading of Genesis l-2:4a in Dialogue with Science and Philosophy

With inspiration from post-modern scientific theories (complexity theory, chaos theory, relativity theory, uncertainty theory, no-singularity/boundary theory), and from philosophical understandings of nature (ecstatic naturalism and Taoism), the author offers an innovative reading of the Genesis creation stories, focusing on the concepts of order and chaos. While criticizing the dichotomous dualism that underpins the human ordering system, she connects these rich meanings and wisdom signified by nature with theological discourse through a discussion of the infinity of God, the abjection of origin, the autonomy of creatures, and nature's complex and fluid manifestations.ye

Averroes and the Philosophical Account of Prophecy

Prophecy is conspicuous by its complete absence from all three of the commentaries on De Anima by Averroes. However, prophecy and philosophical metaphysics are discussed by him in his Commentary on the Parva Naturalia, a work written before his methodological work on philosophy and religion, the Faṣl al-maqāl, generally held to have been written ca. 1179-1180. The analyses and remarks of Averroes presented in that Commentary have been characterized by Herbert Davidson as “extremely radical” to the extent that “The term prophet would, on this reading, mean nothing more than the human author of Scripture; and the term revelation would mean a high level of philosophical knowledge”. In the present article I discuss Averroes on method in matters of religion and philosophy as well as prophecy in philosophically argumentative works and in dialectical works, with particular consideration of the reasoning of his Commentary on the Parva Naturalia. I conclude that Averroes found in philosophy and its sciences the most complete and precise truth content and highest levels of knowledge and understanding and from them constructed his worldview, while he found prophecy and religion to be like an Aristotelian practical science in that they concern good and right conduct in the achievement of an end attained in action, not truths to be known for their own sake

Human Rights and the Bible

Do contemporary Jews see the Bible as a source for a modern language of human rights? At first glance, there are overwhelming differences between the thought world of the Bible and that of modern human rights. The HB/OT is essentially theocentric, whereas the discourse of human rights is anthropocentric. The very word “rights,” as it is used today, does not appear in the HB/OT. The nearest equivalent is perhaps the biblical word mitswah, a concept whose closest equivalent among modern secular concepts would be “obligation.

Metaphor and Apophatic Discourse: Putting Sells in Dialogue with Lakoff and Johnson

In the book, Mystical Languages of Unsaying, Michael A. Sells presents a performative theory of apophatic discourse. His idea is that apophatic discourse functions as a semantic analogue to mystical experience through \"meaning events.\" Although he acknowledges that an appreciation of the subtleties of metaphor is crucial to an understanding of mystical language, Sells does not discuss the extensive literature on metaphor theory from the last few decades. In this essay, the author explores how George Lakoff and Mark Johnson\'s theory of metaphor may enrich Sells\' theory. Further, he addresses what Lakoff and Johnson may learn from Sells\' treatment. While there are no conflicts, strictly speaking, between the metaphysical pictures suggested by the two theories. Sells\' picture of the world allows for fissures of meaning at which Lakoff and Johnson\'s theory at best hints. Ultimately, Lakoff and Johnson\'s conception of metaphor requires that Sells\' theory of apophatic discourse be reexamined

Religious pluralism and referential realism

Religious plurality is a fact of our time. It cannot be avoided. Neither can it be factually acknowledged then cognitively shunned, except by enacting a most obtuse denial. Religious plurality demands a cognitive response. The pressing question is how to comprehend both other religions in themselves and, of course, reflect on what they mean in respect of comprehending one’s own. If other religions are not to be denied, are they to be treated as equal? Do religions aspire to the same goal? Are they just varying paths with the same end? What is the nature of the reality embedded in the notion of religious plurality? It is in response to issues such as these that the paradigm of pluralism has emerged to challenge not only any narrow exclusivism, but also the more subtle inclusivism where one religion is perceived to function as the dominant paradigm to which all others, in some sense, are subsumed. In this paper I shall briefly review, and critically discuss, the paradigm of religious pluralism with particular reference to the work of Peter Byrne with respect to referential realism