Narrative and Atonement: The Ministry of Reconciliation in the Work of James H. Cone

Contemporary analytic theological discussions of atonement do not attend extensively to questions of how narrative might relate to the atoning work of Christ. Liberation theologians, on the other hand, utilize narrative in their scholarly method regularly and often employ it when discussing atonement or reconciliation. This essay argues that analytic theologians should consider the notion of narrative (and narrative identity) as a mechanism of atonement in the broad sense of the term introduced when William Tyndale coined ‘atonement’ to translate 2 Corinthians 5. I then offer some psychological grounds for thinking that reframing one’s self-narrative in terms of a transcendent narrative is often conducive to human flourishing, and I consider the work of James H. Cone as an instance of such transcendent narrative reframing at work

Tempering the cosmic scope problem in Christian soteriology : hylemorphic animalism and Gregory of Nazianzus

Christian scripture provides good reason to think that Christ's redemptive work has cosmic scope (cf. Colossians 1:19–20). Explanations of how Christ's work might extend to all creation (including any sufficiently human-like extraterrestrials) have not, however, received significant sustained attention in theology. In this article, I consider two attempts to explain the cosmic scope of redemption, and after identifying shortcomings with each explanation, I offer a philosophical anthropology (hylemorphic animalism), which when combined with a principle of soteriology due to Gregory of Nazianzus provides a full explanation for how Christ's redemptive work might extend to all creation.PostprintPeer reviewe

Purgatory, hypertime, and temporal experience

Recently, JT Turner has argued that proponents of temporally-extended models of purgatory (henceforth, temps) are committed to denying the doctrine of the parousia. Such persons typically argue that temporally-extended models of purgatory are needed to prevent the possibility that a morally imperfect human might become morally perfect too abruptly. In this article, I argue that Turner is mistaken and that by invoking hypertime and a clarification of the sort of abruptness at issue, temps can affirm both purgatory and the doctrine of the parousia. After clarifying the nature of hypertime, I then present a non-temporal model of purgatory. This model permits those uncomfortable with endorsing the metaphysical possibility of hypertime to nevertheless affirm the key intuition motivating temporally-extended models (i.e. that they are necessary to avoid too abrupt a change in character) without rejecting the doctrine of the parousia.Publisher PDFPeer reviewe

Divine Morality or Divine Love? On Sterba's New Logical Problem of Evil

In his recent version of the logical problem of evil, James Sterba articulates several moral principles that, on the assumption that God is morally perfect, seem to entail God’s non-existence. Such moral principles, however, only apply to God on the assumption that he is a moral agent. I first argue against this assumption by appealing to recent work by Mark Murphy before, secondly, suggesting an alternative way to frame Sterba’s argument in terms of divine love. One can distinguish God’s motivation to promote creaturely welfare on the basis of love from a motivation grounded in morality, and I claim that doing so results in a stronger form of the logical argument

Atomic oxygen durability evaluation of the flexible batten for the photovoltaic array mast on Space Station

A test program was conducted at the National Aeronautics and Space Administration's Lewis Research Center (LeRC) to evaluate the long term low Earth orbital (LEO) atomic oxygen (AO) durability of a flexible (fiberglass-epoxy composite) batten. The flexible batten is a component used to provide structural rigidity in the photovoltaic array mast on Space Station. The mast is used to support and articulate the photovoltaic array, therefore, the flexible batten must be preloaded for the 15 year lifetime of an array blanket. Development hardware and composite materials were evaluated in ground testing facilities for AO durability and dynamic retraction-deployment cyclic loading representative of expected full life in-space application. The CV1144 silicone (AO protective) coating was determined to provide adequate protection against AO degradation of the composite material and provided fiber containment, thus the structural integrity of the flexible batten was maintained. Both silicone coated and uncoated flexible battens maintained load carrying capabilities. Results of the testing did indicate that the CV1144 silicone protective coating was oxidized by AO reactions to form a brittle glassy (SiO2) skin that formed cracking patterns on all sides of the coated samples. The cracking was observed in samples that were mechanically stressed as well as samples in non-stressed conditions. The oxidized silicon was observed to randomly spall in small localized areas, on the flexible battens that underwent retraction-deployment cycling. Some darkening of the silicon, attributed to vacuum ultraviolet (VUV) radiation, was observed

The parent analogy: a reassessment

According to the parent analogy, as a caretaker’s goodness, ability and intelligence increase, the likelihood that the caretaker will make arrangements for the attainment of future goods that are unnoticed or underappreciated by their dependents also increases. Consequently, if this analogy accurately represents our relationship to God, then we should expect to find many instances of inscrutable evil in the world. This argument in support of skeptical theism has recently been criticized by Dougherty. I argue that Dougherty’s argument is incomplete, for there are two plausible ways of construing the parent analogy’s conclusion. I supplement Dougherty’s case by offering a new argument against the parent analogy based on failed expectations concerning the amount of inscrutable evils encountered in the world. Consequently, there remains a significant empirical hurdle for skeptical theism to overcome if it is to maintain its status as a defeater for our reliability when tracking gratuitous evils.Publisher PDFPeer reviewe

An epistemological corrective to doctrines of assurance

Many Christian traditions affirm a doctrine of assurance. According to this doctrine, those who are saved have assurance of their own salvation; that is, the doctrine of assurance tells us that the elect can know their status as elect. In this paper, I explore two developments of the doctrine of assurance by theologians (i.e. John Calvin & Kenneth Keathley) and argue that they fail to accommodate the fallibilistic nature of human knowing. I then develop a fallibilistic doctrine of assurance, which makes such assurance available to most Christians, and respond to an objection from the camp of pragmatic encroachment

Commonsense, Skeptical Theism, and Different Sorts of Closure of Inquiry Defeat

Trent Dougherty argues (contra Jonathan Matheson) that when taking into consideration the probabilities involving skeptical theism (ST) and gratuitous evils, an agent may reasonably affirm both ST and that gratuitous evils exist. In other words, Dougherty thinks that assigning a greater than .5 probability to ST is insufficient to defeat the commonsense problem of evil. I argue that Dougherty’s response assumes, incorrectly, that ST functions solely as an evidential defeater, and that, when understood as a closure of inquiry defeater, ST may still defeat reasonable belief in gratuitous evils, even in the face of strong evidence that gratuitous evils exist