Common sense dictates that cannibalism—eating another person—is immoral whether because of the harm done to the other person or because of a violation of human sanctity. Some Christian traditions interpret the Eucharist as the actual flesh and blood of Jesus Christ. Hence, on its face, communion would involve a form of cannibalism. As human beings, is it morally permissible for us to eat the flesh of another in a sacred ritual? According to many Christian theologies, this is one of the (...) most important ways that human beings relate to the divine. This constitutes a conflict between what is ethical (to not commit cannibalism) and what is divine (to participate in a sacred ritual). Søren Kierkegaard’s _Discourses at the Communion on Friday_ illuminates the ethical tension between communion and cannibalism. For Kierkegaard, communion is an exception to the ethical, ‘a teleological suspension of the ethical.’ There is no resolution to the fact that Christianity calls its members to commit spiritual cannibalism, but the ethical is suspended by a higher power, a direct divine mandate. Furthermore, Kierkegaard’s understanding of the human-divine relation emphasizes that cannibalism is necessary in order to maintain a right relationship with God. It is through the act of communion that humans affirm their relationship with God, and to reject this relationship leads not only to despair but to auto-cannibalism. While other forms of cannibalism may be unethical, ritualistic cannibalism, in which the human and divine come into relation, supersedes any moral rule against cannibalism. (shrink)

This article aims to provide an intelligible explication of the doctrine of Transubstantiation. A model of this doctrine is formulated within the formal, neo-Aristotelian metaphysical and ontological framework of Jonathan Lowe, termed Serious Essentialism and the Four-Category Ontology. Formulating the doctrine of Transubstantiation within this metaphysical and ontological framework will enable it to be explicated in a clear and consistent manner, and the oft-raised intelligibility question against it can be answered.

Roman Catholic and Eastern Orthodox theologians claim that the unique event of Christ’s sacrifice on Calvary is present in Eucharistic liturgies. A popular explanatory strategy for this miraculous presence suggests that due to its supernatural character the Eucharist “conquers time,” transcends its boundaries, and allows for temporal coincidence of two chronologically distant events. I discuss the four main approaches within this strategy that can be discovered in contemporary theological writings. The first approach implies a time travel of the Calvary event. (...) The second suggests the time travel of Eucharistic participants. The third eliminates the chronological distance by relocating one of the events into a timeless reality. The fourth assumes multilocation of the event across time. I argue that each of these approaches is untenable on philosophical or theological grounds. (shrink)

Purpose This paper aims to provide a framework that might be used to tackle the multifaceted challenges facing humanity, which are increasing in seriousness and complexity. The Millennium Project had identified such challenges, and over time periods until and including 2050, which pose the question, how would societies cope with these challenges averting any disastrous results? contemplating the suggested ethical principles, and the three central beliefs of “end-based”, “rule-based” and “care-based”. In some cases, individuals might not be blamed to think (...) that “it is only a miracle” that might save humanity. Design/methodology/approach This paper, through the use of literature review, intends to provide an insight into these challenges, the suggested ethical principles and the three central beliefs, providing brief overview of the concept “miracle” leading to discussion on ethical mindsets, its components and their dimensions. Findings Concluding with framework for the way forward tackling these challenges. Research limitations/implications The limitation of this paper might lie in the fact that it is only a conceptual paper, but it calls on researchers to conduct further research using the suggested framework. Originality/value This might seem to be forward thinking, but it is a call for researchers to conduct more research in this area, and for governments to fund such research, to allow for the establishment of a method to refine the mindsets of individuals around the world to change into “ethical”, and thus, the world becomes better equipped to face and reduce the challenges and threats that are being faced by the world. (shrink)

The doctrine of the Eucharist has been one of the more fruitful locales of philosophical reflection within Christian theology. The central philosophical question has been, ‘what is the state of affairs such that it is apt to say of a piece of bread, “This is the body of Christ”?’ In this article, I offer a delineation of various families of answers to this question as they have been proffered in the history of the church. These families are distinguished by how (...) they view the presence of the body of Christ as well as the continued presence of the bread and wine after consecration. I then provide a specific examination of some recent attempts to explicate these views. A number of the recent work has focused on the Roman Catholic doctrine of transubstantiation, but I also survey consubstantiation, transignification, and a recent revival of impanation as potential means for describing the metaphysical realities of the Eucharist. (shrink)