As posed by what Jurgen Moltmann has called “protest atheism,” the problem of evil is usually framed as a contradiction within theism, particularly biblical theism. Evil exists: God is either good but impotent to stop evil, or He is omnipotent but malign, such that evil expresses some . . . . Continue Reading »
Augustine taught that scientia, knowledge of historical events, was necessary for Christian theology, but that all theology aspired to love of God, which is more closely bound with “sapientia” or wisdom. By the time Aquinas raised the question of whether sacred doctrine is a form of . . . . Continue Reading »
Discussing the question of the corporeality of angels, Herman Bavinck argues that angels cannot have bodies because that would imply they are material and “matter and spirit are mutually exclusive.” He charges that “it is a form of pantheistic identity philosophy to mix the two . . . . Continue Reading »
Augustine has a sense of cultural diversity and historical change usually associated with post-Renaissance western thought. In Book 3 of On Christian Teaching he warns against the mistake of taking a literal statement in Scripture as figurative, and offers this test to determine what is literal and . . . . Continue Reading »
Duke University Press has just come out with a collection of essays edited by Creston Davis, John Milbank and Slavoj Zizek on political theology. As one might expect from the list of contributors (Milbank, Pickstock, Ward, Conor Cunningham, Kenneth Surin, Terry Eagleton and others) it’s a . . . . Continue Reading »
Bavinck argues that without anthropomorphism, we have only skepticism and agnosticism: “Those . . . who contest our right to use anthropomorphisms, thereby in princiuple deny the possibility that God in fact reveals himself in his creatures, are logically bound to proceed to the denial of . . . . Continue Reading »
Milbank argues that, given its ontology of violence, paganism can only respond to violence with a counter-violence of its own. Political and social thus do not rest on peaceful donation or harmony but on the threat and actual practice of violence. This view could be refined by introducing . . . . Continue Reading »
Robert Louis Wilken has a very fine piece on the “church’s way of speaking” in the Aug/Sept issue of First Things. He points out that the church’s faith is not merely “doctrinal propositions, creedal affirmations, and moral codes” but “a world of discourse . . . . Continue Reading »
Kierkegaard: “Christian scholarship is the Church’s prodigious invention to defend itself against the Bible, to ensure that we can continue to be good Christians without the Bible coming too close . . . We would be sunk if it were not for Christian scholarship! Priase be to everyone who . . . . Continue Reading »
Fundamentalism in its “actual content, experiences, opinions, history, and theories” is “so diverse as to defy synthesis.” So writes Berkeley sociologist Manuel Castells in The Power of Identity (Blackwell, 2004). Yet, thanks to an exhaustive study commissioned by the . . . . Continue Reading »
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