Pub Date : 2024-01-10DOI: 10.1017/s0034412523001075
Daniel Rubio
Recent analytic theology has seen a wave of excellent work on the fundamental problem of Christology, the question of how one and the same person can be human full stop and divine full stop. Along the way, new objections have been raised for a venerable family of Christological views, whose distinctive is the employment of qua-devices to dissolve the difficulties stemming from the dual nature doctrine of Chalcedon and its successors. My objective in this article is twofold. First, I propose to lay out a hierarchy of principles that should guide the search for a Christological theory. I then use these principles to illuminate the best qua-theoretic approach to Christology. Finally, I argue that the best qua-theory is at worst on a par with major recent views.
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Pub Date : 2024-01-03DOI: 10.1017/s0034412523001038
Joanna Leidenhag
In this article, I reply to four responses published in this journal to my book Minding Creation: Theological Panpsychism and the Doctrine of Creation. Two of these responses, by Christa L. McKirland and Eugene Fuimaono, and by Tim Miller and Thomas Jay Oord, are largely appreciative and propose future engagement with theological anthropology, indigenous perspectives, process metaphysics, and the doctrine of the incarnation. The other two responses, by Andrei Buckareff and Philip Goff, offer critical engagement on arguments I made regarding the relationship between panpsychism, naturalism, and theism.
在这篇文章中，我回答了本刊发表的对我的著作《关注创造》的四篇回应：神学泛灵论与创世说》一书发表的四篇回应。其中克里斯塔-L.-麦基兰（Christa L. McKirland）和尤金-福玛诺（Eugene Fuimaono）以及蒂姆-米勒（Tim Miller）和托马斯-杰伊-奥德（Thomas Jay Oord）的两篇回应基本上是赞赏性的，并提出了未来与神学人类学、本土视角、过程形而上学和道成肉身学说的接触。安德烈-布卡雷夫（Andrei Buckareff）和菲利普-戈夫（Philip Goff）的另外两篇回应则对我就泛灵论、自然主义和有神论之间的关系提出的论点进行了批判性的探讨。
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Pub Date : 2024-01-03DOI: 10.1017/s0034412523001063
Gonzalo L. Recio
The object of this article is to present Christian theology as a case of a Harrean theory, as a mapping which links the members of one set of entities to those of another in a systematic way. I will divide the article into four parts. The first one will be devoted to a brief presentation of the main characteristics of Harré's proposal. Once the fundamentals of the Harrean perspective are presented, the second section will be the presentation of Christian theology as a case of a Harrean theory. The third and fourth sections are concerned with showing how two classic theological topics, conversion and prophecy, can be framed within this perspective in a cohesive and fruitful way.
{"title":"A Harrean perspective of theology","authors":"Gonzalo L. Recio","doi":"10.1017/s0034412523001063","DOIUrl":"https://doi.org/10.1017/s0034412523001063","url":null,"abstract":"The object of this article is to present Christian theology as a case of a Harrean theory, as a mapping which links the members of one set of entities to those of another in a systematic way. I will divide the article into four parts. The first one will be devoted to a brief presentation of the main characteristics of Harré's proposal. Once the fundamentals of the Harrean perspective are presented, the second section will be the presentation of Christian theology as a case of a Harrean theory. The third and fourth sections are concerned with showing how two classic theological topics, conversion and prophecy, can be framed within this perspective in a cohesive and fruitful way.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2024-01-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139375521","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-01-03DOI: 10.1017/s0034412523001087
Aku Visala, Olli-Pekka Vainio
This article examines a construal of the doctrine of original sin which affirms the cognitive corruption of human faculties but denies that humans carry original guilt for Adam's fall or for cognitive corruption. All humans require Christ's atonement, because they either inevitably commit at least one sin or are rejected by God for other reasons. We go on to identify three problems with this account. The first problem is the ‘inevitability’ of sinning. Here, the defender is forced either to accept a compatibilist analysis of responsibility or provide a libertarian-friendly analysis of ‘inevitability’. The latter option contradicts the Augustinian contention that it is impossible for sinners to lead a life of virtue and holiness. The second problem has to do with the mechanics of the cognitive effects of sin. The cognitive effects of original sin make it very difficult or inevitable for humans to perform meritorious actions and very easy or inevitable for them to commit sinful actions. If the sinner's degree of control over her sinful actions is so low, it seems that she does not deserve divine blame and punishment for failing to commit meritorious actions. Finally, we raised some problems regarding the fate of the non-culpable sinners.
{"title":"Original sin, control, and divine blame: some critical reflections on the moderate doctrine of original sin","authors":"Aku Visala, Olli-Pekka Vainio","doi":"10.1017/s0034412523001087","DOIUrl":"https://doi.org/10.1017/s0034412523001087","url":null,"abstract":"This article examines a construal of the doctrine of original sin which affirms the cognitive corruption of human faculties but denies that humans carry original guilt for Adam's fall or for cognitive corruption. All humans require Christ's atonement, because they either inevitably commit at least one sin or are rejected by God for other reasons. We go on to identify three problems with this account. The first problem is the ‘inevitability’ of sinning. Here, the defender is forced either to accept a compatibilist analysis of responsibility or provide a libertarian-friendly analysis of ‘inevitability’. The latter option contradicts the Augustinian contention that it is impossible for sinners to lead a life of virtue and holiness. The second problem has to do with the mechanics of the cognitive effects of sin. The cognitive effects of original sin make it very difficult or inevitable for humans to perform meritorious actions and very easy or inevitable for them to commit sinful actions. If the sinner's degree of control over her sinful actions is so low, it seems that she does not deserve divine blame and punishment for failing to commit meritorious actions. Finally, we raised some problems regarding the fate of the non-culpable sinners.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2024-01-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139375423","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-20DOI: 10.1017/s003441252300104x
Joanna Leidenhag
The doctrine of creation is a teaching shared across many faith traditions that requires urgent interdisciplinary attention today. Joanna Leidenhag's book Minding Creation considers how the philosophy of panpsychism might be beneficial to the Christian articulation of creation. This article is an overview of the book, in order to contextualize the four responses and author's reply that follows.
{"title":"Minding Creation: an overview","authors":"Joanna Leidenhag","doi":"10.1017/s003441252300104x","DOIUrl":"https://doi.org/10.1017/s003441252300104x","url":null,"abstract":"<p>The doctrine of creation is a teaching shared across many faith traditions that requires urgent interdisciplinary attention today. Joanna Leidenhag's book <span>Minding Creation</span> considers how the philosophy of panpsychism might be beneficial to the Christian articulation of creation. This article is an overview of the book, in order to contextualize the four responses and author's reply that follows.</p>","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138819351","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-13DOI: 10.1017/s0034412523000987
Akshay Gupta
Debates about God's personhood, or lack thereof, are central to philosophy of religion. This article aims to advance these debates by presenting the ‘greatness of personhood argument’ for God's personhood and a dilemma for those who deny God's personhood. I also consider various objections to this argument and this dilemma and argue that they fail. Notably, my reasoning in defence of personal theism is cross-cultural insofar as personal theists across various religious traditions can use it. Thus, this article defends personal theism in a manner that can bring Western and non-Western theists into closer dialogue regarding the topic of God's personhood.
{"title":"A cross-cultural perspective on God's personhood","authors":"Akshay Gupta","doi":"10.1017/s0034412523000987","DOIUrl":"https://doi.org/10.1017/s0034412523000987","url":null,"abstract":"Debates about God's personhood, or lack thereof, are central to philosophy of religion. This article aims to advance these debates by presenting the ‘greatness of personhood argument’ for God's personhood and a dilemma for those who deny God's personhood. I also consider various objections to this argument and this dilemma and argue that they fail. Notably, my reasoning in defence of personal theism is cross-cultural insofar as personal theists across various religious traditions can use it. Thus, this article defends personal theism in a manner that can bring Western and non-Western theists into closer dialogue regarding the topic of God's personhood.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138632031","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-12DOI: 10.1017/s0034412523000999
Michelle Panchuk
This article argues that the Post-Traumatic Growth (PTG) literature does not support the claim, made most notably by Eleonore Stump, that suffering tends to promote psychic integration that allows for interpersonal closeness with God (or others). Two strains of argument support this conclusion. First, there are problems internal to PTG research, identified by psychologists and bioethicists in the field, that call the strength and reliability of the findings into question. Second, even if successful in what it purports to do, the PTG literature does not support the conclusions that Stump draws from it. Finally, given that we live in a culture that both prizes and moralizes positivity, often at the expense of sufferers, applying this research in prescriptive and normative ways inappropriately circumscribes the post-traumatic journeys of trauma survivors. Before turning to these arguments, I begin by briefly describing the long-term suffering that trauma can inflict in the forms of post-traumatic stress disorder and other physical and mental health effects. This section illustrates the challenge that trauma poses for the projects of theodicy and defence and provides the backdrop against which the PTG literature must be read.
{"title":"What doesn't kill me makes me stronger? Post-traumatic growth and the problem of suffering","authors":"Michelle Panchuk","doi":"10.1017/s0034412523000999","DOIUrl":"https://doi.org/10.1017/s0034412523000999","url":null,"abstract":"<p>This article argues that the Post-Traumatic Growth (PTG) literature does not support the claim, made most notably by Eleonore Stump, that suffering tends to promote psychic integration that allows for interpersonal closeness with God (or others). Two strains of argument support this conclusion. First, there are problems internal to PTG research, identified by psychologists and bioethicists in the field, that call the strength and reliability of the findings into question. Second, even if successful in what it purports to do, the PTG literature does not support the conclusions that Stump draws from it. Finally, given that we live in a culture that both prizes and moralizes positivity, often at the expense of sufferers, applying this research in prescriptive and normative ways inappropriately circumscribes the post-traumatic journeys of trauma survivors. Before turning to these arguments, I begin by briefly describing the long-term suffering that trauma can inflict in the forms of post-traumatic stress disorder and other physical and mental health effects. This section illustrates the challenge that trauma poses for the projects of theodicy and defence and provides the backdrop against which the PTG literature must be read.</p>","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138572018","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-29DOI: 10.1017/s0034412523000926
M. Hosein M. A. Khalaj
What is the nature of religious faith as understood in the Abrahamic tradition? This article suggests a novel answer to this question. To this end, I first outline five desiderata, characterized by appealing to conceptions of faith in both the Islamic and Christian traditions, which I think every adequate account of faith should satisfy. These five desiderata are: (1) explaining the principle of the relationship between faith and religious actions; (2) accounting for the maxim of the relationship between faith and moral virtues; (3) showing how the thesis of the priority of faith over knowledge can be the case; (4) providing a basis for the axiom of the gradability of faith; and (5) solving the dilemma of faith as a gift or an achievement. Then I make my case and develop a model of faith that satisfies all five desiderata. Following the accounts in the literature that describes faith as a kind of know-how, the central idea of my suggestion is that religious faith is partly constituted by intellectual, practical, and moral skills.
{"title":"Faith as skill: an essay on faith in the Abrahamic tradition","authors":"M. Hosein M. A. Khalaj","doi":"10.1017/s0034412523000926","DOIUrl":"https://doi.org/10.1017/s0034412523000926","url":null,"abstract":"What is the nature of religious faith as understood in the Abrahamic tradition? This article suggests a novel answer to this question. To this end, I first outline five desiderata, characterized by appealing to conceptions of faith in both the Islamic and Christian traditions, which I think every adequate account of faith should satisfy. These five desiderata are: (1) explaining the principle of the relationship between faith and religious actions; (2) accounting for the maxim of the relationship between faith and moral virtues; (3) showing how the thesis of the priority of faith over knowledge can be the case; (4) providing a basis for the axiom of the gradability of faith; and (5) solving the dilemma of faith as a gift or an achievement. Then I make my case and develop a model of faith that satisfies all five desiderata. Following the accounts in the literature that describes faith as a kind of know-how, the central idea of my suggestion is that religious faith is partly constituted by intellectual, practical, and moral skills.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138509221","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-28DOI: 10.1017/s0034412523000975
Josh A. Reeves
This article argues that Thomas Kuhn's landmark work, The Structure of Scientific Revolutions, has not been adequately explored by theologians and scholars in the field of science and religion. While many cite Kuhn to suggest that science and religion share structural similarities, I contend that his work is crucial in addressing current debates about the definitions of ‘science’ and ‘religion’ and the potential for intellectual progress between them. Kuhn's framework provides more than a justification for adhering to incommensurable worldviews; it offers a nuanced understanding of how science and religion interact and the significance of tacit knowledge in scientific practice. This article explains Kuhn's focus on exemplars in his philosophy of science, which underpin his argument for key differences between science and theological inquiry. The article concludes that Kuhn's pluralistic view of truth offers theologians an opportunity to engage more deeply with science, rather than sidestepping it entirely.
{"title":"Exemplars in ‘science and religion’: a theological dialogue with Thomas Kuhn","authors":"Josh A. Reeves","doi":"10.1017/s0034412523000975","DOIUrl":"https://doi.org/10.1017/s0034412523000975","url":null,"abstract":"This article argues that Thomas Kuhn's landmark work, <jats:italic>The Structure of Scientific Revolutions</jats:italic>, has not been adequately explored by theologians and scholars in the field of science and religion. While many cite Kuhn to suggest that science and religion share structural similarities, I contend that his work is crucial in addressing current debates about the definitions of ‘science’ and ‘religion’ and the potential for intellectual progress between them. Kuhn's framework provides more than a justification for adhering to incommensurable worldviews; it offers a nuanced understanding of how science and religion interact and the significance of tacit knowledge in scientific practice. This article explains Kuhn's focus on exemplars in his philosophy of science, which underpin his argument for key differences between science and theological inquiry. The article concludes that Kuhn's pluralistic view of truth offers theologians an opportunity to engage more deeply with science, rather than sidestepping it entirely.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-11-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138509220","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-23DOI: 10.1017/s0034412523000951
Robert J. Hartman
There is an ethics of blaming the person who deserves blame. The Christian scriptures imply the following no-vengeance condition: a person should not vengefully overtly blame a wrongdoer even if she gives the wrongdoer the exact negative treatment that he deserves. I explicate and defend this novel condition and argue that it demands a revolution in our blaming practices. First, I explain the no-vengeance condition. Second, I argue that the no-vengeance condition is often violated. The most common species of blame involves anger; anger conceptually includes a desire for vengeance; and there are many pleasures in payback. Third, I clarify that it is possible to blame non-vengefully in anger and highlight three good uses for anger in non-vengeful blame. Fourth, I offer two reasons that justify the divine command prohibiting vengeance, and I note that the Christian God is merely sufficient to make non-vengeance morally obligatory. Fifth, I defend the no-vengeance condition against four biblical objections.
{"title":"A Christian ethics of blame: or, God says, ‘vengeance is mine’","authors":"Robert J. Hartman","doi":"10.1017/s0034412523000951","DOIUrl":"https://doi.org/10.1017/s0034412523000951","url":null,"abstract":"There is an ethics of blaming the person who deserves blame. The Christian scriptures imply the following no-vengeance condition: a person should not vengefully overtly blame a wrongdoer even if she gives the wrongdoer the exact negative treatment that he deserves. I explicate and defend this novel condition and argue that it demands a revolution in our blaming practices. First, I explain the no-vengeance condition. Second, I argue that the no-vengeance condition is often violated. The most common species of blame involves anger; anger conceptually includes a desire for vengeance; and there are many pleasures in payback. Third, I clarify that it is possible to blame non-vengefully in anger and highlight three good uses for anger in non-vengeful blame. Fourth, I offer two reasons that justify the divine command prohibiting vengeance, and I note that the Christian God is merely sufficient to make non-vengeance morally obligatory. Fifth, I defend the no-vengeance condition against four biblical objections.","PeriodicalId":45888,"journal":{"name":"RELIGIOUS STUDIES","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-11-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138509262","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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