Theology

In order to investigate the role that Christianity might play in current debates about environmental and ecological concerns, it is vital first to substantiate the claim that Christianity has something useful to say. After all, according to many who are involved in the current debate, it is Christianity that is the problem. Its way of thinking has led humanity inevitably to the disaster on whose brink the globe is now teetering. This paper considers that a way can be found between the mutually exclusive options of Dominion and Deep Ecology towards an account that can both respect the unique value of humankind and, at the same time, avoid denigrating the value of everything else.

The theories of Darwinian evolution and Intelligent Design appear to be locked in an intractable debate, partly because they offer rival scientific explanations for the phenomenon of descent with modification in biology. This paper analyses the dispute in two ways: firstly, it seeks to clarify the exact nature of the logical flaw that has been alleged to lie at the heart of Intelligent Design theory. Secondly, it proposes that, in spite of this error, the Intelligent Design theory advocated by Michael Behe takes at least one significant step in the right direction. Although Behe’s suggestion is promising, it is shown to be not nearly radical enough.

Human society today is facing change on a scale that seems both unprecedented and daunting. In the face of a global economic downturn and ecological calamity, it is easy to become disenchanted with multinational companies and politicians, since nothing they propose seems to respond quickly or radically enough to alter the destructive course that our species seems to be on.
This short paper, given at the ESCT Conference 'The Eager Longing of Creation' in 2009, seeks to develop an account of critical creation-faith that can relate productively to the current situation, drawing on key themes found in the work of Edward Schillebeeckx. His critical theology, with its negative and positive aspects, allows theologians to enter into constructively critical dialogue with economists and ecologists about making a better future for our planet, a task in which all men and women have a part to play. His insistence on the absolute presence of the Creator God in the world encourages us to face the future with a hope that is positive and productive, rather than being a hope against hope.
A theology of creation crafted in the footsteps of Schillebeeckx offers possibilities for dynamic and life-giving interplay between theory and practical action. This interplay can form a contemporary praxis of the reign of God. Such praxis recognizes that the task of striving towards a better life for all human beings in the world need not compete with that of making a better future for our planet. In fact, the two tasks may well be parts of each other.

The article begins by making a connection between the theme of the sensus fidelium and theological hermeneutics, proposing the theology of Edward Schillebeeckx as a resource for weaving together the distinctive – and complementary – contributions to the development of doctrine made by the magisterium and by theologians. This helps to articulate an account of ‘the faithful’ that is inclusive, and can overcome the separation between the teaching Church and the learning Church that was so firmly in place between Vatican I and Vatican II. The ecclesiological image of the people of God is then explored, using two newly translated sources from Schillebeeckx’s later works. This links the theological voice back to the magisterium and, drawing on the teaching of Pope Francis, the idea of ‘integral ecclesiology’ is proposed as part of the inclusive approach being recommended. Such an ecclesiology needs to draw the image of the people of God into a fruitful interaction with that of communio, and the article takes a pneumatological turn in order to do this. Using a metaphor from Pope Francis of the Holy Spirit as the source of harmony in the symphony of the Church, a proposal is voiced that is retrospective and prospective at the same time, drawing the two hermeneutical strategies for the interpretation of Vatican II into a relational dialectic with each other. It also offers the possibility of a theological diversity that leads the Church into greater union, and into ever deeper communion with the living God.

This paper, given at the pre-COP Conference 'Creatio Continua' in Krakow in 2018, approaches the interaction between faith and science in the spirit of Pope Saint John Paul II and Pope Francis. The former, addressing the Pontifical Academy of Sciences in 1996, quoted Leo XIII saying that as Catholics, we know ‘that truth cannot contradict truth’. The latter, in Evangelium Gaudium 235, uses the metaphor of the polyhedron for such interactions, ‘which reflects the convergence of all its parts, each of which preserves its distinctiveness.’ In the spirit of these two contributions from the magisterium, it argues for a dialogue in which each partner is open to learning from the other, as well as offering contributions from their own perspective. In order to pursue this proposal, the magisterial teaching of Pope Francis on science and technology in Laudato Si’ is put into dialogue with the creation-faith of Edward Schillebeeckx. These two sources, both of which can appropriately be said to play their respective parts in the Catholic Social Tradition, show a high degree of resonance with one another, despite being written 25 years apart. The dialogue is further enriched by adding another facet, in the form of a more praxical contribution from the wider ecumenical social tradition on the topic of investment in fossil fuels. Together, these diverse elements can help us to find a way of being faithful to Christ in this century’s situation of climate change whilst, at the same time, being open to truth wherever it is found.

Redacted version on UCL Discovery (https://discovery.ucl.ac.uk/id/eprint/1536281/).
Please feel free to contact me for an full electronic copy: briffa[at]biblico.it //

ABSTRACT
This study reconsiders the figurines of the Late Iron Age in the southern Levant. Previous research has often read figurine types in the near isolation, with a strong focus on the female figurines, and the Judean Pillar Figurines in particular, linking them to non-official rituals concerned with fertility or protection. This study moves away from this restrictive paradigm, and argues that all the figurines need to be studied as parts of a miniature figural world, which includes not only female figurines and other anthropomorphic types, but also figurines of horses and riders, other animals and things.
This research project works on two geographical scales. On the site level, a detailed study of the context and distribution of material from the sites of Jerusalem, Lachish and Megiddo allows for a reconsideration of the significance of figurines and their patterns of use and discard. On the regional level, the variation and commonality of the figurines is studied within the broader context of the southern Levant. This approach allows for an understanding of the figurines as part of a wider shared repertoire of miniature representation, while allowing for a consideration of regional differences.
The study also considers the world of social identities and meanings, expressed, produced and manipulated through the medium of these same figurines. This approach is informed by semiotic and post-structural debates, to explore how meaning is attached to the figurines both by their ancient users and modern interpreters. Moving from a narrow focus on the figurines themselves, it is possible to consider the persons and communities who made and used them.
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This paper argues, against recent revisionist views, that the literary evidence for icon veneration in the seventh century is still strong, and addresses the problem of judging the implementation of eighth-century iconoclasm in view of the extreme sparseness of the evidence.