Divine providence plays a significant role in John Schellenberg’s formulation of the divine hiddenness argument. Although Schellenberg does not openly mention the providence of God, his refutation of this attribute supports his denial of God’s existence, a denial which is the aim of Schellenberg’s hiddenness argument. In this article, I show that Schellenberg’s implicit refutation of providence presupposes two assumptions, the more comprehensive of which consists in saying that there is no good end of history and no commitment to the good is required on the part of the prospective believer. I argue that the assumptions at stake are inconsistent with Schellenberg’s view of God as the omnipotent, omniscient and perfectly loving creator of all things, a view which Schellenberg uses as a starting point for his hiddenness argument.
{"title":"Divine Providence, Divine Hiddenness, and Commitment to the Good","authors":"Roberto Di Ceglie","doi":"10.14428/thl.v6i2.64003","DOIUrl":"https://doi.org/10.14428/thl.v6i2.64003","url":null,"abstract":"Divine providence plays a significant role in John Schellenberg’s formulation of the divine hiddenness argument. Although Schellenberg does not openly mention the providence of God, his refutation of this attribute supports his denial of God’s existence, a denial which is the aim of Schellenberg’s hiddenness argument. In this article, I show that Schellenberg’s implicit refutation of providence presupposes two assumptions, the more comprehensive of which consists in saying that there is no good end of history and no commitment to the good is required on the part of the prospective believer. I argue that the assumptions at stake are inconsistent with Schellenberg’s view of God as the omnipotent, omniscient and perfectly loving creator of all things, a view which Schellenberg uses as a starting point for his hiddenness argument.","PeriodicalId":52326,"journal":{"name":"TheoLogica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-03-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75362298","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Many individuals have periodic doubts about whether they belong in the position they occupy. Some find a way to ignore or otherwise move beyond those doubts, especially if they have outward evidence that they do belong, that they are not a fraud, not an impostor. This outward evidence is usually skill and experience. It seems more challenging to move beyond the doubts when the sources of these doubts are not only internal to the person but also external or structural. Systems and structures exist that seem to say to some, “you belong,” and to others, “you do not belong.” For centuries, women have been told by Christian hierarchical structures that they do not belong in church leadership in spite of evidenced skill. Their female bodies are marginalized in church and society. For our purposes, contexts that tell women they do not belong and are impostors will be named contexts of Imposed Impostorism (II). How do women respond to these contexts? Three choices seem to exist. First, agree and shrink back. Second, overcome Impostor Phenomenon (IP), the internalization that you do not, in fact, belong, and “walk on,” doing the work. And third, agree humbly that you do not belong in order to disarm the audience and walk on. The first response seems to have always existed, the second is current since studies of IP are relatively recent, and the third is historical; we are particularly interested in how Teresa of Avila and Katharina Zell enact it. The responses interact with the virtue of humility and gendered stereotypes, and have different measures of power.
{"title":"Female Christian Responses to Contexts of Imposed Impostorism","authors":"Amy F. Davis Abdallah","doi":"10.14428/thl.v6i1.61213","DOIUrl":"https://doi.org/10.14428/thl.v6i1.61213","url":null,"abstract":"Many individuals have periodic doubts about whether they belong in the position they occupy. Some find a way to ignore or otherwise move beyond those doubts, especially if they have outward evidence that they do belong, that they are not a fraud, not an impostor. This outward evidence is usually skill and experience. It seems more challenging to move beyond the doubts when the sources of these doubts are not only internal to the person but also external or structural. Systems and structures exist that seem to say to some, “you belong,” and to others, “you do not belong.” For centuries, women have been told by Christian hierarchical structures that they do not belong in church leadership in spite of evidenced skill. Their female bodies are marginalized in church and society. For our purposes, contexts that tell women they do not belong and are impostors will be named contexts of Imposed Impostorism (II). How do women respond to these contexts? Three choices seem to exist. First, agree and shrink back. Second, overcome Impostor Phenomenon (IP), the internalization that you do not, in fact, belong, and “walk on,” doing the work. And third, agree humbly that you do not belong in order to disarm the audience and walk on. The first response seems to have always existed, the second is current since studies of IP are relatively recent, and the third is historical; we are particularly interested in how Teresa of Avila and Katharina Zell enact it. The responses interact with the virtue of humility and gendered stereotypes, and have different measures of power.","PeriodicalId":52326,"journal":{"name":"TheoLogica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-03-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79839828","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
One view of theological anthropology that might benefit from engagement with psychological sciences is relational theological anthropology. Studies in social psychology show that humans develop personal identity through sharing in group identity. I will explore how human beings share mental states when participating in groups. This will be used to explain how Christians in the body of Christ come to share in the mind of Christ. In sharing in new identity in Christ, the community of God in the Church shares in the mind of Christ together. This new identity is shared between its members without eradicating the individual identity of each member.
{"title":"Communio Dei and the Mind of Christ","authors":"D. T. Everhart","doi":"10.14428/thl.v6i1.65203","DOIUrl":"https://doi.org/10.14428/thl.v6i1.65203","url":null,"abstract":"One view of theological anthropology that might benefit from engagement with psychological sciences is relational theological anthropology. Studies in social psychology show that humans develop personal identity through sharing in group identity. I will explore how human beings share mental states when participating in groups. This will be used to explain how Christians in the body of Christ come to share in the mind of Christ. In sharing in new identity in Christ, the community of God in the Church shares in the mind of Christ together. This new identity is shared between its members without eradicating the individual identity of each member.","PeriodicalId":52326,"journal":{"name":"TheoLogica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78687237","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
According to William Lane Craig, to avoid compromising God’s aseity we must embrace nominalism with respect to mathematical and logical objects. There are no numbers, propositions, possible worlds, properties, or relations. In this paper I argue that Craig’s nominalism threatens to undermine his theological stance on the atonement.
{"title":"Arguing for Atonement?","authors":"R. Davis","doi":"10.14428/thl.v6i2.63473","DOIUrl":"https://doi.org/10.14428/thl.v6i2.63473","url":null,"abstract":"According to William Lane Craig, to avoid compromising God’s aseity we must embrace nominalism with respect to mathematical and logical objects. There are no numbers, propositions, possible worlds, properties, or relations. In this paper I argue that Craig’s nominalism threatens to undermine his theological stance on the atonement.","PeriodicalId":52326,"journal":{"name":"TheoLogica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73718677","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A doctrine of original sin or of the human condition generally requires an account of how that sin or condition is transmitted. One would think there are two options for thinking about this. Either original sin is innate or it is acquired. Both would seem to be problematic, the former because all the available options involve untoward metaphysical commitments or implicate God in unacceptable ways; the latter because of the uniformity of the human condition the doctrine requires. In this article, I use conceptual advances within the cognitive science of religion and empirical research to advance a plausible model of what the human condition consists in and how it is passed down.
{"title":"The Maturational Naturalness of Original Sin","authors":"Adam Green","doi":"10.14428/thl.v6i1.61273","DOIUrl":"https://doi.org/10.14428/thl.v6i1.61273","url":null,"abstract":"A doctrine of original sin or of the human condition generally requires an account of how that sin or condition is transmitted. One would think there are two options for thinking about this. Either original sin is innate or it is acquired. Both would seem to be problematic, the former because all the available options involve untoward metaphysical commitments or implicate God in unacceptable ways; the latter because of the uniformity of the human condition the doctrine requires. In this article, I use conceptual advances within the cognitive science of religion and empirical research to advance a plausible model of what the human condition consists in and how it is passed down.","PeriodicalId":52326,"journal":{"name":"TheoLogica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-02-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77995774","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Theological anthropology has tended to view human flourishing as consisting in the loving communion of our selves with God. Recently, Natalia Marandiuc has brought the tools of attachment theory to theological anthropology to argue that a self is not inherent to human persons but rather is co-created through our loving relationships with one another and with God. In this paper I argue for the introduction of narrative, particularly as understood through the work of Eleonore Stump, to Marandiuc’s account as a practical means by which healing love might be communicated, particularly through Scriptural narratives. In evidence of narrative’s usefulness, I offer a brief exegesis of the Gospel of John’s account of the Woman at the well. This synthesis fills a gap in our understanding of the self’s flourishing by not only adopting a model demonstrating its emergence but also by providing a method by which the model can be applied.
{"title":"Making and Mending Our Selves","authors":"A. Davis","doi":"10.14428/thl.v6i1.61243","DOIUrl":"https://doi.org/10.14428/thl.v6i1.61243","url":null,"abstract":"Theological anthropology has tended to view human flourishing as consisting in the loving communion of our selves with God. Recently, Natalia Marandiuc has brought the tools of attachment theory to theological anthropology to argue that a self is not inherent to human persons but rather is co-created through our loving relationships with one another and with God. In this paper I argue for the introduction of narrative, particularly as understood through the work of Eleonore Stump, to Marandiuc’s account as a practical means by which healing love might be communicated, particularly through Scriptural narratives. In evidence of narrative’s usefulness, I offer a brief exegesis of the Gospel of John’s account of the Woman at the well. This synthesis fills a gap in our understanding of the self’s flourishing by not only adopting a model demonstrating its emergence but also by providing a method by which the model can be applied.","PeriodicalId":52326,"journal":{"name":"TheoLogica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-02-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90999270","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Recent discussions in analytic theology and philosophy have explored how traumatic events can interrupt a person’s experience of union with God. Sparked by Eleonore Stump’s book Atonement, this problem has been treated as a type of “stain on the soul” relating to morally lamentable leftovers in human psyches after horrendous sin has been committed. While Stump deploys a science-engaged model of atonement to address many kinds of stains on the soul, one kind remains unaccounted for, namely, stains on the soul caused by trauma in which the survivor is innocent of any moral wrongdoing. How might such “posttraumatic stains on the soul” (PTSS) be healed through atonement? In this paper we offer the beginnings of a science-engaged model of atonement to fill this recent lacuna. We zero in on one particular kind of PTSS, namely, the experience trauma survivors can have of blaming God for their suffering. Drawing insights in psychological science from attachment theory and interpersonal neurobiology on the role of empathy for human flourishing, we sketch a model of atonement to explain how it might be that God, without being morally culpable, nevertheless makes reparation for persons who feel angry at God and/or alienated from God as a result of suffering trauma.
{"title":"Attachment Theory and the Cry of Dereliction","authors":"Preston Hill, Daniela S. Sartor","doi":"10.14428/thl.v6i1.61003","DOIUrl":"https://doi.org/10.14428/thl.v6i1.61003","url":null,"abstract":"Recent discussions in analytic theology and philosophy have explored how traumatic events can interrupt a person’s experience of union with God. Sparked by Eleonore Stump’s book Atonement, this problem has been treated as a type of “stain on the soul” relating to morally lamentable leftovers in human psyches after horrendous sin has been committed. While Stump deploys a science-engaged model of atonement to address many kinds of stains on the soul, one kind remains unaccounted for, namely, stains on the soul caused by trauma in which the survivor is innocent of any moral wrongdoing. How might such “posttraumatic stains on the soul” (PTSS) be healed through atonement? In this paper we offer the beginnings of a science-engaged model of atonement to fill this recent lacuna. We zero in on one particular kind of PTSS, namely, the experience trauma survivors can have of blaming God for their suffering. Drawing insights in psychological science from attachment theory and interpersonal neurobiology on the role of empathy for human flourishing, we sketch a model of atonement to explain how it might be that God, without being morally culpable, nevertheless makes reparation for persons who feel angry at God and/or alienated from God as a result of suffering trauma.","PeriodicalId":52326,"journal":{"name":"TheoLogica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-02-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79605095","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In the later, ethically oriented writings of the philosopher Simone Weil, she develops her concept of attention. This involves using the body to train the mind and thus the soul, into an open, receptive state. This state is the first condition for any ethical action to take place. This article explores how Weil’s account of attention can provide a new perspective in philosophical and theological engagement with psychology, first in terms of moral psychology and virtue ethics, and second in statements on the malleability or plasticity of human nature. As Weil sees that human nature’s stress on activity tends to lead to suffering rather than ethical action, she proposes not ethical action per se, but an ethical attitude of attention instead. Habit-formation and character development can thus be approached differently as cultivating a state of openness rather than of particular virtues. This article will therefore explore the relationship of theology and psychology in terms of human nature as irremediably situated but also psychologically receptive for restoration.
{"title":"A Study of Character","authors":"Deborah Casewell","doi":"10.14428/thl.v6i1.61223","DOIUrl":"https://doi.org/10.14428/thl.v6i1.61223","url":null,"abstract":"In the later, ethically oriented writings of the philosopher Simone Weil, she develops her concept of attention. This involves using the body to train the mind and thus the soul, into an open, receptive state. This state is the first condition for any ethical action to take place. This article explores how Weil’s account of attention can provide a new perspective in philosophical and theological engagement with psychology, first in terms of moral psychology and virtue ethics, and second in statements on the malleability or plasticity of human nature. As Weil sees that human nature’s stress on activity tends to lead to suffering rather than ethical action, she proposes not ethical action per se, but an ethical attitude of attention instead. Habit-formation and character development can thus be approached differently as cultivating a state of openness rather than of particular virtues. This article will therefore explore the relationship of theology and psychology in terms of human nature as irremediably situated but also psychologically receptive for restoration.","PeriodicalId":52326,"journal":{"name":"TheoLogica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-02-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84538963","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
When Christians reject the claims of scientific experts, are they being irrational? Much of recent discussion in scholarly and popular media have discussed science denialism by conservative Christians, linking a low view of scientific expertise to the United States’ current political turmoil. This paper will focus on scientific explanations of science skepticism, asking whether there is anything unique to religious communities that make them vulnerable to misinformation.
{"title":"A Theological Engagement with the Science of Science Skepticism","authors":"J. Reeves","doi":"10.14428/thl.v6i1.61263","DOIUrl":"https://doi.org/10.14428/thl.v6i1.61263","url":null,"abstract":"When Christians reject the claims of scientific experts, are they being irrational? Much of recent discussion in scholarly and popular media have discussed science denialism by conservative Christians, linking a low view of scientific expertise to the United States’ current political turmoil. This paper will focus on scientific explanations of science skepticism, asking whether there is anything unique to religious communities that make them vulnerable to misinformation.","PeriodicalId":52326,"journal":{"name":"TheoLogica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80838328","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Edward Jonathan Lowe was one of the most distinguished metaphysicians of the last 50 plus years. He made immense contributions to analytic philosophy in as diverse areas as metaphysics, philosophy of mind, philosophy of language, philosophical logic, history of Modern philosophy (especially on John Locke), and philosophy of religion
{"title":"Editorial: E. J. Lowe’s Metaphysics and Philosophical Theology","authors":"Mihretu P. Guta, Eric LaRock","doi":"10.14428/thl.v5i2.64053","DOIUrl":"https://doi.org/10.14428/thl.v5i2.64053","url":null,"abstract":"Edward Jonathan Lowe was one of the most distinguished metaphysicians of the last 50 plus years. He made immense contributions to analytic philosophy in as diverse areas as metaphysics, philosophy of mind, philosophy of language, philosophical logic, history of Modern philosophy (especially on John Locke), and philosophy of religion","PeriodicalId":52326,"journal":{"name":"TheoLogica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78203171","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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