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  1. Processio and The Place of Ontic Being: John Milbank and James K.A. Smith On Participation.Brendan Peter Triffett - 2016 - Heythrop Journal 57 (6):900-916.
    James K.A. Smith argues that the ontology of participation associated with Radical Orthodoxy is incompatible with a Christian affirmation of the intrinsic being and goodness of creatures. In response, he proposes a Leibnizian view in which things are endowed with the innate dynamism of ‘force’. Creatures have a certain depth of being, and are intrinsically good, just because they each have an inner virtuality that they bring into expression. Such force is said to be a metaphysical component of the agent. (...)
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  • J ohn M ilbank and Biblical Hermeneutics: the End of the Historical‐Critical Method?Benjamin Sargent - 2012 - Heythrop Journal 53 (2):253-263.
    It is perhaps ironic that a methodology still convinced of its radical iconoclasm and progressive nature should at the same time be regarded as critically backward, a by‐product of a disappearing philosophy. Such a view of the historical‐critical method is held by John Milbank who argues that because of its dependence upon heretical philosophies that affirm the ontological autonomy of a world without reference to or participation in God, it should be confined to theological history. This essay will argue that (...)
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  • Doing Theology with Cornelio Fabro: Kierkegaard, Mary, and the Church.Joshua Furnal - 2015 - Heythrop Journal 56 (6):931-947.
    Although he is not always recognised as such, Søren Kierkegaard has been an important ally for Catholic theologians since the early twentieth century. I introduce for the first time in English the constructive theological features in the underexplored writings of the Italian Thomist, Cornelio Fabro. In the first section, I set the stage with Fabro’s historical context to show Fabro’s desire to negotiate his loyalty to the Thomist revival after Aeterni Patris and the claims of the modern world. In the (...)
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  • What is natural theology?Peter Harrison - 2022 - Zygon 57 (1):114-140.
    Zygon®, Volume 57, Issue 1, Page 114-140, March 2022.
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  • Reformation or Revolution? Herman Bavinck and Henri de Lubac on Nature and Grace.Gregory W. Parker - 2017 - Perichoresis 15 (3):81-95.
    Henri de Lubac’s treatment of the relationship between nature and grace will be critiqued by Herman Bavinck’s ‘grace restores nature’ theme. In two significant addresses, Bavinck critiqued a Roman Catholic approach to nature and grace. De Lubac’s influence upon Roman Catholic thinking addressing nature and grace occurred post-Bavinck and has altered Catholic thinking on the subject. Neo-Calvinist scholar, Wolter Huttinga admits that Bavinck and de Lubac offer similar critiques of Roman Catholicism. The question remains then, do Bavinck’s critiques still hold? (...)
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  • The God-shaped Void in the Post-Theistic World: H. Tristram Engelhardt’s Quest in After God1.Gary W. Jenkins - 2017 - Christian Bioethics 23 (2):183-199.
    Professor Engelhardt’s After God sets out in fine detail a “j’accuse” of the Western project from the medieval Scholastic doctors, through the Enlightenment, to Kant and Hegel, and finally to its telos in postmodernity, which in fact was the logical outcome of what Professor Engelhardt sees as the abuse of reason, for reason could never endure the demands made of it. I propose that Professor Engelhardt is correct in his description of our present epoch, though partially but critically misguided in (...)
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  • Natural Law and the “Sin Against Nature”.Sean Larsen - 2015 - Journal of Religious Ethics 43 (4):629-673.
    Traditional Christian descriptions of homosexuality as a “sin against nature” rely on a claim about the transparency of the sexed body to universal reason: homosexual acts are sins against nature because natural law renders them obviously unnatural. This moral description “unnatural” subverts itself for two reasons. First, neo-traditionalist descriptions conflate “natural” and “normal.” Dialogue with Didier Eribon's work on the “insult” shows how such moral descriptions self-subvert and render chastity impossible. Second, neo-traditionalists use the description to require celibacy, which the (...)
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  • Radical sophiology: Fr. Sergej Bulgakov and John Milbank on Augustine. [REVIEW]David J. Dunn - 2012 - Studies in East European Thought 64 (3-4):227-249.
    Looking at John Milbank's recent turn to Fr. Sergej Bulgakov, this paper argues that the theological and philosophical commitments they share are overshadowed by a deeper difference concerning the role each assigns the church in secular culture. It turns to Milbank's roots in Augustine's philosophy of history, which he argues could have allowed the church to overtake the pagan (which founds the secular) were it not for his distinction between the "visible" church and its deferred (eschatological) perfection. Bulgakov also criticizes (...)
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  • Is the universe open for surprise? Pentecostal ontology and the spirit of naturalism.James K. A. Smith - 2008 - Zygon 43 (4):879-896.
    Given the enchanted worldview of pentecost-alism, what possibility is there for a uniquely pentecostal intervention in the science-theology dialogue? By asserting the centrality of the miraculous and the fantastic, and being fundamentally committed to a universe open to surprise, does not pentecostalism forfeit admission to the conversation? I argue for a distinctly pentecostal contribution to the dialogue that is critical of regnant naturalistic paradigms but also of a naive supernaturalism. I argue that implicit in the pentecostal social imaginary is a (...)
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