Exploration and reflection on the interfacing of religion and the neurosciences in the last twenty‐five years provide a unique point of convergence on the relationship between science and religion. A focus on two streams of consciousness characterized the first phase in the 1970s. Scholarship suggested correlates between the styles of analytical steps and synthetic leaps of imagination and the belief patterns of proclamation and manifestation. The use of lateralized consciousness was critiqued as covering too much as well as not attending (...) to evolutionary developments and philosophical and theological foundations. A shift to whole brain functioning with more differentiated investigations came during the second phase in the 1980s. Empirical studies corroborated the earlier analytical speculations in neurotheology and advanced the heuristic value or using the whole brain as a metaphor for understanding religion. By the third phase of the 1990s, meaning‐making and integrating consciousness emerged as shaping the agenda between religion and cognitive neuroscience. The emerging methodology combines analogical continuities among levels of complexity and metaphorical leaps of inferential patterning. (shrink)

There are three ways in which bridges may be built between science and theology: spirituality, methodology, and content. Spirituality is the power which drives each to address reality and the expectations with which each approaches the pursuit of truth. The methodology of science is summarized in terms of three activities: taxonomy; the hypothetico‐deductive cycle; derivative technology. The content of science, especially with respect to the phenomena of givenness, connectedness and openness in the life sciences, is correlated with theological constructs. Attention (...) is drawn to the role of the double helix in biology and a possible parallel is proposed to the function of the icon in religion and theology. (shrink)

We examine dialectical tensions between “dialogue” and “narrative” as these discourses supplant one another as the fundamental discourse of intelligibility, through juxtaposing two interpretations of Genesis 38 rooted in changing interpretative paradigms. Is dialogue properly understood as a narrative genre, or is narrative the content about which people are in dialogue? Is the divine–human relationship a narrative drama or is it a dialogue between a god and human beings? We work within parameters laid out by the philosophical hermeneutics of Gadamer (...) (primarily representing dialogue) and Ricoeur (primarily representing narrative). On the one hand, a feminist approach can develop Tamar as a courageous hero in impossible circumstances, strategizing to overturn Judah’s patriarchal naïveté. On the other hand, Judah seems to be able to be read as a tragic hero, seeking to save Tamar. These readings challenge one another, where either Tamar’s or Judah’s autonomy is undermined. By putting these interpretations into dialogue, our aim is to show that neither dialogue nor narrative succeeds the other with finality, and that we can achieve a fragile integration of the two (dialogue and narrative) despite their propensity toward polarization. (shrink)

Pope Benedict XVI argued that it is "necessary and reasonable to raise the question of God through the use of reason" and to understand "theology, as inquiry into the rationality of faith." (Ratzinger 2006) The idea that faith per se can be reconciled with rationality per se presents a delicate analytical task for philosophy of religion, to consistently ground a belief system which is regarded by nonbelievers as inherently ungrounded and inconsistent, without negating any grounding postulates internal to the dogma. (...) Focussing on Abrahamic theism, with special emphasis on Christianity, I interpret the Biblical narrative as a symbolic representation of a universal normative structure grounded in social ontology and the value-commitments intrinsic to agency. (shrink)

In this paper I engage the theonomous ethics of Paul Tillich to argue that morality is a matter of conviction and concern not determination of right or wrong, and moral imperative is not about doing what “right” is, rather it is the self-actualisation of individual through her intersubjective relationships. The motivational force behind self-actualisation stems from the strength of one’s hold on “ultimate concern”, and not the content of “ultimate concern” that maybe referred to by various names including God. The (...) ultimacy and unconditionality of “ultimate concern” gives morality its religious character and imperativeness. The paper suggests that business should provide an environment in which individual’s moral motivational force can be strengthened through removal of the impediments that weaken one’s hold on “ultimate concern”. (shrink)

This paper examines the contentious issues in the relationship between religion and culture. This relationship appears to have been cordial and crucial for the corporate existence and development of the society. Although religion and culture are closely knit, there are issues of contention between them. However, these are two concepts or phenomena that exist together for the good of the society. In discovering the issues, the researcher adopts the literary method of study and examines the subject from that perspective. This (...) paper revealed that there is culture in religion as there is religion in culture. These two elements of society (religion and culture) play different roles to keep the society functional. Notably too, religion give meaning to culture. However, our findings suggest the checking of the excesses of culture over religion to help develop a peaceful and socially conducive atmosphere for the people. This paper further recommends that religion should be given opportunity to shape and reform culture for the benefit of man. (shrink)

This paper examined the contentious issues in the relationship between religion and culture. This relationship appeared to have been cordial and crucial for the corporate existence and development of the society. Although religion and culture are closely knit, there are issues of contention between them. However, these are two concepts or phenomena that exist together for the good of the society. In discovering the issues, the researcher adopted the literary method of study and examined the subject from that perspective. This (...) paper revealed that there is culture in religion as there is religion in culture. These two elements of society (religion and culture) play different roles to keep the society functional. Notably too, religion give meaning to culture. However, the major findings suggest the checking of the excesses of culture over religion to help develop a peaceful and socially conducive atmosphere for the people. This paper further recommended that religion should be given opportunity to shape and reform culture for the benefit of man. (shrink)

Some Victorian evolutionary thinkers, such as James Frazer, theorised that humanity’s mental stages are characterised by magic, followed by religion, culminating in science. Put another way, the notion of humanity’s encounter with the sacred in society will eventually retreat, giving way to secular conditions, and that science and rationality would triumph as a more persuasive means of satisfying human needs. In this first foray in explorations on spirituality and religion, this article asks what the fundamental differences between religion and spirituality (...) are, and will examine the aspects of spirituality that are freely accessible and freely chosen and that are uneasy with religion, by looking at some of the constructed borders that result in religion becoming narrow, rigid, prescriptive and less attractive. The article then examines how the phenomenon of spirituality is creating new paradigms of consciousness. It draws on the literature on religion, spirituality, sociology and anthropology, and concludes that religion will not go away despite the efforts of secularisation. (shrink)

In this essay dedicated to the memory of D. Z. Phillips, I propose to do two things. In the first part I present his position on the grammar of God and the language game in some detail, discussing the confusion of "subliming" the logic of our language, the contextual genesis of sense and meaning, the idea of a world view, language game, logic, and grammar internal to each context, the constitution of the religious context, and the grammar of God proper (...) to that context. In the second part I present my appreciative critical reflection by arguing that the conception of context and language game must be made more dialectical, that the grammar of God needs more systematic metaphysical analysis, and that a greater sense of the radical transcendence of God over a language game is necessary in order to avoid reductionism always inherent in any contextual approach. (shrink)

Although Freud launches a devastating critique of religion, he makes significant contributions to religious maturity. On the “manifest” level, he attacks religion as illusion; on the “latent” level, however, he is preoccupied with religion as mystery deep in the psyche. This difference is between religion as “critical” or as “postcritical” (Polanyi)—as dualistically split from, or emergent within, the psyche. Postcritical religion appears in Freud as mystery, unity, feeling, meaning, and creative agency. We see why, for Freud, the mother as matrix (...) keeps disappearing and what religious maturity is for “honest smallholders on this earth” who live within matrix as mystery. (shrink)

The pursuit of health is one of the most basic and prevalent concerns of humanity. In order to better attain and preserve health, a fundamental and unified description of the concept is required. Using Paul Tillich's ontological framework, I introduce a complete characterization of health and disease is that is useful to the philosophy of medicine and for health-care workers. Health cannot be understood merely as proper functioning of the physical body or of the separated levels of body, mind, and (...) soul. Rather, the multidimensional unity that is the essence of human life requires a new understanding of health as balanced self-integration within the multiple human dimensions. The ontological description of health and disease has concrete implications for how health-care workers should approach healing. It calls for a multidimensional approach to healing in which particular healing is needed and helpful if it considers the other realms of the human. It reveals the importance of accepting limited health as well as the value of faith understood as an ultimate concern because of its ability to wholly integrate the person. (shrink)

In this essay dedicated to the memory of D. Z. Phillips, I propose to do two things. In the first part I present his position on the grammar of God and the language game in some detail, discussing the confusion of "subliming" the logic of our language, the contextual genesis of sense and meaning, the idea of a world view, language game, logic, and grammar internal to each context, the constitution of the religious context, and the grammar of God proper (...) to that context. In the second part I present my appreciative critical reflection by arguing that the conception of context and language game must be made more dialectical, that the grammar of God needs more systematic metaphysical analysis, and that a greater sense of the radical transcendence of God over a language game is necessary in order to avoid reductionism always inherent in any contextual approach. (shrink)

On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond one’s evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...) suggest that, even though the existence of horrendous evil does not resolve evidential ambiguity in favour of atheism, there are reasonable value commitments that would preclude those who hold them from satisfying extended Jamesian fideist conditions for committing themselves to classical theism. I then begin a discussion of a possible revisionary theistic alternative (in the Christian tradition) which – one might hope – may meet those conditions. An earlier, shorter, version of this paper was delivered as a keynote address at the APA Pacific 2007 Mini-Conference on Models of God. (shrink)

For contemporary critical philosophers of education, the thought of Paul Tillich, a protestant theologian, does not seem to be a very likely point of reference. Nevertheless, we decided to read some of his works within a philosophical-educational context. Reading those works of Tillich we realized that they required a pedagogical-philosophical acknowledgement. Scarce as the educational analyses of Paul Tillich’s writings are, they concern mostly either religious education or some specific issues connected with teaching. Our proposal was to read him differently: (...) as a critical tool for grasping contemporary educational issues, independent from a religious or didactic approach. In the article, referring to the thoughts of Tillich, we analyze the three most important tensions of the last and present centuries: kairos I and II, referring to the human condition after World Wars I and II, and kairos III, related mainly to the war on terrorism and to the growing climate crisis. The analysis of these special moments in the history of humankind is related to the postulates and pedagogical attitudes articulated by us. We conclude that as a result of the deepening climate crisis and the looming specter of a cataclysm, the transition to a better aion may enable the pedagogy of radical hope. The essence of this pedagogy is to shape the “courage to be” during grassroots, collective and political action - an existential attitude saturated with resistance, concern and hope that such grassroots, cultural-religious practices can contribute to social change and reduce the fear of inevitable death associated with the risk of annihilation of the Earth. (shrink)

This article questions whether the ‘problem’ of trans issues lies more in the binary, patriarchal structures of our society than it does in our bodies. I utilize Marcella Althaus-Reid’s ‘Hermeneutic of Mutilation’, arguing that, much as ‘to give hospitality to our own fragmentations may require sometimes acts of transformations’, we must not support the heteropatriarchal pattern and system as it attempts to normalize, police, control or punish the ‘deviant’ bodies of transgender individuals, from ‘wrong’ and ‘less than’ into ‘right’ and (...) ‘cured’. As postmodern deconstruction has informed and influenced our thinking around identity, the modern, biological approach to sex/gender has been profoundly challenged. I will make a parallel between current debates around trans issues and disability, body and liberation theology; if disability only ‘becomes’ a disability when the able-bodied majority designates it as ‘other’, are trans folk being similarly ‘othered’, as their different bodies, perspectives or identities challenge the fearful, defended mind-sets of society? Should we continue to prioritize ‘fixing’ trans bodies, in order to have them fit more neatly within that society? Or, should we challenge the patriarchal, heteronormative moulds of a culture that would rather trans individuals ‘accept’ their ‘wrongness’ and take steps to ‘correct’ that wrongness? This is not to say that trans+ individuals should not continue to make exactly the same medical/surgical choices as are currently the norm and even to choose modes of gender expression that are binary or ‘traditional’, should that be their desire and choice. Rather, this is an appeal for all of us to challenge a society that deems some bodies ‘right’ and others as ‘wrong’, and expects such painful conformity. (shrink)

This paper explores the constraints of narrative theodicy to account for the misery of the powerless and uses Mary of Bethany as a case study as evaluated through the early modern theodical writings of Mary Astell and Mary Hays. Eleonore Stump has pointed out that Mary of Bethany’s misery is interesting because it is so personal; it results from losing her heart’s desire. But, Mary of Bethany’s case fails as narrative theodicy because it cannot sufficiently demonstrate the power of God (...) in situated expressions of suffering, speak to plight of the powerless, nor put the sufferer in a stronger epistemic position. Astell and Hays provide a solution for the problem of lived experiences of systemic oppression for the project of narrative theodicy, and in so doing, remind us of the continued significance of their work to the philosophical canon. To succeed, narratives used for theodicy must speak directly to the plight of those who suffer, and must allow the powerless, miserable, unprivileged, and oppressed to have access to religious knowledge of the relationship between God and the one in misery, the one powerless. (shrink)

This article assesses a realm of psychoanalytic social theory that is relatively under-discussed – existential psychoanalysis – in order to gain further insight into the relationship of psychoanalytic ideas to humanism. I offer a reading of certain influential thinkers in this tradition, namely Jean-Paul Sartre, Ludwig Binswanger and Medard Boss, presenting conceptual clarifications while highlighting a cluster of important aspects of their respective repertoires relevant to humanism. I do so with the intention of teasing out how contributing voices to existential (...) psychoanalysis negotiate humanism’s foundational ideas, specifically the notion of ‘the individual subject’, with the bed-rocks of psychoanalytic thought, namely the unconscious. Finally, I conclude with critical commentary on the existential-psychoanalytic project drawn from what is often thought of as the anti-humanist tradition, with specific attention paid to Jacques Lacan and Michel Foucault. (shrink)

Lesslie Newbigin’s book Foolishness to the Greeks: The Gospel and Western Culture opens with an interesting observation. On the one hand, the relationship between the gospel and culture is not a new subject. One thinks, for example, of the classic study of H. Richard Niebuhr who proposed five models of the relation of Christ to culture, and of work of Paul Tillich who struggled toward, what he called, a ‘theology of culture’ . However, the majority of work has been done (...) by scholars who have not had the missionary experience of communicating the gospel to a radically foreign culture. On the other hand, the last three decades have witnessed a spate of studies on the issue of gospel and culture within the discipline of missiology under the general rubric ‘contextualization studies.’1 Missionaries have become more aware of the western captivity of the gospel and have struggled fruitfully with the issues of gospel and culture, and gospel and cultures. Yet while “it has sought to explore the problems of contextualization in all the cultures of humankind from China to Peru, it has largely ignored the culture that is the most widespread, powerful, and persuasive among all contemporary cultures — namely . . . modern Western culture” . To put Newbigin’s observation another way, the missionary experience and tradition has gained penetrating insight into the issues of gospel and culture, and gospel and cultures but this tradition has not been appropriated in mainstream western scholarship to shed light on the subject of gospel and culture, and more particularly on the relationship between the gospel and western culture. To my way of thinking, this is a great loss because the missionary experience of cross-cultural witness offers important insight into the gospel-culture relation. (shrink)

In this issue, contributors engage Timothy Murphy’s proposal for irreligious bioethics over against religious bioethics. Two essays take opposing sides in the debate, while a third seeks middle ground. Another essay questions the meaning of the words “religion,” “irreligion,” and “secular.” The final essay examines the religious nature of human existence and its implications for the debate.

The nature of mystical experience has been hotly debated. Essentialists divide into two camps: 1) immediate identity beyond any subject-object structure 2) the mystical object maintaining some distinctness at the point of contact. Paul Tillich’s mystical a priori has some affinities with the former, while William James’ model of religious experience coheres only with the latter. Opposing the essentialists are constructivists. After noting some ironies of the constructivist position, this article elaborates difficulties with 1) the traditional model of pure identity (...) with the divine by certain mystics, 2) the Tillichian universal mystical awareness, and 3) the Jamesian direct perceptual model. Finally, it proposes that the human body and brain mediate mystical experience, which consists of a distinctive sense of bodily harmony conjoined with openness to the potentialities of an integrated environment, involving distinctive neurological processes. (shrink)

Spirituality has long been considered a dimension of holistic palliative care. However, conceptualizations of spirituality are in transition in the nursing literature. No longer rooted within religion, spirituality is increasingly being defined by the universal search for meaning, connectedness, energy, and transcendence. To be human is to be spiritual. Some have argued that the concept of spirituality in the nursing literature has become so generic that it is no longer meaningful. A conceptualization that attempts to be all‐encompassing of what it (...) means to live a human life has a tendency to render invisible the differences that make life meaningful. For palliative patients in particular, a generic approach may obscure and relativize the important values and beliefs that inform the critical questions that many patients grapple with at end of life. A different approach to conceptualizing spirituality can be achieved through the use of typologies. Rather than obscuring difference, categories are constructed to illuminate how spirituality is understood within a diverse society and how those understandings might influence patient–provider relationships. What follows in this article is a dialogue illustrating one typology of spirituality constructed from a review of selected nursing literature. The hypothetical narrator and three participants, representing the positions of theism, monism, and humanism, discuss their understandings of spirituality and religion, and how those understandings influence the intersections between nursing ontology, epistemology, and spiritual care. (shrink)

Which is worse: Doing evil or being evil? If we are free to define ourselves through our choices, as existentialism posits, then the latter is worse. This paper attempts to resolve the issue of the difference between religious (group) ethics and the ethics of a person of faith that embraces individuals with an existential understanding. In the existential view, the individual (whether the self or the other) is the primary concern, and so the issue of personal relational morality supersedes religious (...) narratives, social morality and popular ethics (White, 2002). If we think and choose, there is the possibility that we may occasionally make a mistake and do evil. However, if we do not think about our choices, and if the conventions we hold happen to be flawed in some way, then we become defined by a continual cycle of mistakes. Existentialism teaches that we become who we are in the process of making choices; therefore the difference between doing evil and being evil can be found in the small but important flow of thinking, relating and choosing. (shrink)

I am called herewith a collaborator-in-chief, mountain climber, and prophet. They all arise from the writers' largesse, not facts on the ground. But I will embrace them momentarily and then turn to...

I revisit Paul Tillich's theological methodology and contrast his practice of correlation with the syncretistic methodological practices of Pierre Teilhard de Chardin. I argue that the method of correlation, as referred to in Robert John Russell's 2001 Zygon article, fails to uphold Tillich's self‐limitation of his own methodology with regard to Tillich's insistence upon the theological circle. I assert that the theological circle, as taken from Tillich's Systematic Theology I, is a central facet within his methodology and that this often‐ignored (...) concept needs to be resuscitated if one is to remain authentically Tillichian in one's approach to the science‐and‐theology dialogue. (shrink)

In this article two homileticians - one from the United States of America (USA) and one from South Africa (SA) - enter into a dialog regarding how the task of prophetic preaching today might be revived, reframed and redefined in light of the Reformation principle of the viva vox Evangelii [living voice of the gospel]. Each author begins by summarising four contemporary approaches to prophetic preaching set forth by Reformed and Lutheran homiletical scholars in their respective contexts. Then each addresses (...) the questions: Where do I particularly see Reformation themes and emphases at work in the work of these homileticians? And how might those Reformation emphases continue to challenge and reframe preaching practices today? Finally, each gives initial reflections on how a comparison between the perspectives deepens and expands his or her understanding of prophetic preaching and its role in church and society. (shrink)