Why would a theology grounded in God’s word engage with the sciences? After laying out two altern... more Why would a theology grounded in God’s word engage with the sciences? After laying out two alternative approaches to revelation—constructive theology (general revelation) and Logos theology (special revelation)—I advocate an evangel theology grounded in mission, worship and the gospel of Jesus Christ. This approach engages both culture (including science and technology) and God’s word from a critical missional basis. An evangel theology engages the sciences through apologetics, cultural critique, hermeneutics, and the cooperative task of developing a Christian worldview.
The problems of time, eternity, and the relationship between them have fascinated people for mill... more The problems of time, eternity, and the relationship between them have fascinated people for millennia. This book is written in the context of the ongoing dialogue on these topics, with a focus on one particular problem area: the doctrine of God’s eternal existence.
Careful attention to the social situations implied in the passages of First Timothy about women i... more Careful attention to the social situations implied in the passages of First Timothy about women indicates there is nothing there that would limit the role of women in the church.
After discussing two readings of 1 Corinthians 11:2-16 (the traditional view and an alternative) ... more After discussing two readings of 1 Corinthians 11:2-16 (the traditional view and an alternative) the article explores the importance of a right understanding of the preposition avri ('instead of) in verse 15. It is argued that various lexical choices make no logical difference in this case. Paul is simply stating that nature has given women hair instead of (or, as the equivalent oj) a covering. This conclusion adds probability to the alternative reading being proposed. 1987), 493-529. 21 survey some of these options in my article (art. cit.), 73-76; see also Fee, op. cit., 492, nn. 3, 7 for further bibliography.
Preface - Abbreviations - Establishing the Parameters - The Witness of Scripture - The Doctrine o... more Preface - Abbreviations - Establishing the Parameters - The Witness of Scripture - The Doctrine of Divine Timelessness: An Historical Sketch - A Coherent Model of Absolute Timelessness - The Stasis Theory of Time: A Critique - A New Doctrine of Eternity - Bibliography - Index
There has been a great deal of debate surrounding this passage, and the history of its interpreta... more There has been a great deal of debate surrounding this passage, and the history of its interpretation is quite varied. This is a result, in part, of an inherent contradiction in this pericope between vv. 4-7 (which shall be called part A) and vv. 10-12 (which shall be called part B). As we shall discover, part A requires women to bow to Greek cultural norms with respect to coiffure, and at least implies an inferior position for women in the church; part B allows women to wear whatever kind of headdress they desire, regardless of cultural dictates, and states that men and women are equal in the church. This essay will: (1) describe the nature of this contradiction, (2) describe the various interpretations it has been given by exegetes, and (3) give a new interpretation of this passage on the basis of a hitherto untried understanding of this contradiction.
questions are largely ignored. There is no discussion of authority, except for a brief recommenda... more questions are largely ignored. There is no discussion of authority, except for a brief recommendation of the right to dissent. Dissent from what? Markham believes that feminists are being traditional when they rely on non-Christian sources to undermine the distinction between God and world; they are “simply behaving in the same way that Aquinas or Luther did before them.” But Aquinas and Luther had the magisterium and sola scriptura, respectively, to guide their use of non-Christian sources. Different feminist theologians have different ways of addressing the question of authority, but it is a question that needs to be addressed. Many of Markham’s decisions-such as assimilating the “consensus” on the triumph of capitalism-appear arbitrary, because he provides little theological guidance as to how such decisions are properly made. The argument is not helped by the literally hundreds of errors of spelling, grammar, syntax, and punctuation. One can endorse the general point of the book: We need to learn from non-Christian traditions. However, the subject awaits more careful treatment.
Perspectives on Science and Christian Faith, Sep 1, 2021
ECOTHEOLOGY: A Christian Conversation by Kiara¬†A. Jorgenson and Alan G. Padgett, eds. Grand Rapi... more ECOTHEOLOGY: A Christian Conversation by Kiara¬†A. Jorgenson and Alan G. Padgett, eds. Grand Rapids, MI: Eerdmans, 2020. xx + 228 pages. Paperback; $24.99. ISBN: 9780802874412. *Have you ever wondered how theologians develop responses to new and emerging issues at the interface between faith and science? Ecotheology: A¬†Christian Conversation gives readers a front-row seat to that process, recording interactions among four contemporary theologians on the question of how human beings ought to relate to the nonhuman creation. The question is timely, contentious, and exceedingly important. At one time, human domination (dominion) over the nonhuman creation was the most widespread paradigm for that relationship. In the 1980s, Christian environmental stewardship emerged as a corrective to dominion/domination. In recent years, attempts to move beyond stewardship have taken shape. Like many theological questions, a singular and definitive answer is elusive. But the importance of the question is not in doubt. Human exploitation of the nonhuman creation has eroded ecosystems, decimated species, and changed the climate in ways that should cause remorse, bring about repentance, and cause dramatic change. We need to find a new way forward. *Unsurprisingly, the authors in Ecotheology don't provide a single answer. Rather, their goal is to "assist individuals and communities to develop their own ecotheology and to explore the spiritual and theological dimensions of cultivating a greater love of the world" (p. 13). In this review, we summarize and assess each theologian's contribution, and we provide some overall thoughts about the Ecotheology project. The structure of our review echoes the structure of the book. *Chapters 1 and 2 (reviewed by Matt Heun) *Ecotheology begins with Richard Bauckham's essay "Being Human in the Community of Creation," which contains one of the strongest and most effective takedowns yet of the "dominion as domination" narrative. Short and concise, he argues (a) that God's predominant characteristic is love (goodness, compassion, justice, kindness) and (b) that "human dominion over other living creatures will reflect God's rule by showing these same qualities" (p. 30). Continuing, Bauckham argues convincingly that although stewardship has been a valuable paradigm, it ill-advisedly places humans above the nonhuman creation in a vertical power relationship. Instead, he favors the "community of creation" in which human beings live in "conscious mutuality with other creatures" (p. 21). These moves by Bauckham are both helpful and important. Rightly understanding our relationship to the nonhuman creation is essential if we are to honor its inherent value rather than focus on its value to us. *My quibbles with chapter 1 are few. First, Bauckham's focus on other "creatures" leaves one wondering about the nonhuman, noncreatures that also inhabit our planet. Does the community of creation extend to air and water? to coal deposits and lakeshore pebbles? Second, Bauckham occasionally slips into stewardship language, despite wanting to move beyond it. Indeed, his re-reading of Genesis includes "God ... entrusting to our care ... something of priceless value" (p. 25). Bauckham struggles, as we all do, to match our diction to our (eco)theology. *Ecotheology continues with Cynthia Moe-Lobeda's "Love Incarnate: Hope and Moral-Spiritual Power for Climate Justice." She exposes the "paradox of the [high-consuming] human," in which the good things of everyday life depend upon fossil fuels and the globalized economy in ways that cause "death and destruction due to climate change and the exploitation of people and their lands" (p. 69). She rightly identifies our consumptive patterns of life to be an externalization of Paul's lament, "I¬†do not do the good I want, but the evil I do not want is what I do" (Romans 7:15b). Moe-Lobeda claims that agape love is the antidote to our moral inertia, and she offers eight helpful guideposts for ways to live in agape love. *My only critique is that she could have done more to highlight the challenges to living according to her guideposts. It will be much harder than "calling down ... the [climate justice] music that already exists" (p. 94). *Response from Dave Warners *Matt's praise for Bauckham's dismissal of the stewardship-as-domination paradigm is spot on. I also agree with his point that Bauckham's "Community of Creation" is a helpful alternative concept with the caveat that "community" should be understood more as "ecosystem," including nonliving elements of creation. I thought Matt would comment on Bauckham's emphasis on order in creation; evolutionarily and ecologically, creation can be a messy place, and too much emphasis on order conjures up unhelpful perceptions from the days of Natural Theology. In reviewing "Love Incarnate: Hope and Moral-Spiritual Power for Climate Justice," Matt rightly commends Moe-Lobeda's emphasis on love. Love sacrifices for the sake of the…
evaluation than the rather modest comments provided there. It is true that New Testament research... more evaluation than the rather modest comments provided there. It is true that New Testament research sometimes seems to operate in a vacuum, but that cannot be right, and more analysis of its social and theological context is surely possible. Baird’s attempt to give adequate coverage of the main works of so many major and often prolific scholars inevitably involves cutting them short at important points, but the failure to relate them adequately to their predecessors and contemporaries is really a result of the format adopted. The alternative, represented by Schweitzer both in the Quest of the Historical Jesus (1906) and Paul and His Interpreters (191 l), allows more scope for making connections. But far better an atomistic approach that is, within its limitations, scrupulously honest than the tendentiousness and selectivity of those wanting to argue a case. This is an invaluable archive, giving a true impression of what has been done and leaving readers to make up their own minds about what it all adds up to. The third volume will be even harder to write, but should be eagerly awaited by university and seminary teachers who lack the time or energy to emulate Baird. How far others trying to evaluate Christianity and western culture at a time when all is in flux will find their questions answered here is itself a nice question, but that should not diminish the gratitude felt by many, including the reviewer, for such a remarkable labor of love.
has authored two summary volumes which set forth in learned and clear outline his version of proc... more has authored two summary volumes which set forth in learned and clear outline his version of process philosophy in the tradition of Whitehead, Hartshorne, and Cobb. The first book, Reenchantment, is focused on his philosophy of religion, and it appears in the Cornell Studies in the Philosophy of Religion series, edited by W. P. Alston. The second book, Religion, is his proposal for the current science-and-religion dialogue, and it has come out in a series he himself edits with SUNY Press in Constructive Postmodern Thought. Both books are well worth reading, especially for any scholar interested in the process school of thought concerning either the philosophy of religion, or in the growing field of scienceand-religion, where indeed process thought has an important following. While the school of process philosophy is hardly monolithic, Griffin has provided us with a useful summary of one significant variant in that tradition, for the benefit of students and teachers alike. We begin with philosophy of religion. The title of Griffin's book requires some explanation. In his classic work, The Protestant Ethic and the Spirit of Capitalism (1905), the great German sociologist Max Weber argued that the spirit of modem capitalism (i.e., modem purpose-driven rationality) has lead to a "disenchantment" with the world, a pragmatism in which value choices and meaning are merely subjective and thus irrational according to the rational standards of modernity. Griffin wants to present us with a postmodern worldview that, while completely "natural" is also value-laden, fully rational and fully scientific: a "reenchantment" of nature. He finds this in the metaphysics of Whitehead. Griffin argues that his philosophy is a version of naturalism, because it forbids miracles (understood
There are good reasons for beginning any Christian theological inquiry with an examination of the... more There are good reasons for beginning any Christian theological inquiry with an examination of the Bible. Scripture is the wellspring of theology in the Christian tradition, as even a cursory reading of the Fathers demonstrates. No Christian theologian can or should ignore the witness of the Bible. Scripture remains the source of, and norm for, theology. This is implied in the very concept of a canon. Thus before beginning philosophical or abstract theological discussion, we do well to examine the Biblical view of divine eternity.
Why would a theology grounded in God’s word engage with the sciences? After laying out two altern... more Why would a theology grounded in God’s word engage with the sciences? After laying out two alternative approaches to revelation—constructive theology (general revelation) and Logos theology (special revelation)—I advocate an evangel theology grounded in mission, worship and the gospel of Jesus Christ. This approach engages both culture (including science and technology) and God’s word from a critical missional basis. An evangel theology engages the sciences through apologetics, cultural critique, hermeneutics, and the cooperative task of developing a Christian worldview.
The problems of time, eternity, and the relationship between them have fascinated people for mill... more The problems of time, eternity, and the relationship between them have fascinated people for millennia. This book is written in the context of the ongoing dialogue on these topics, with a focus on one particular problem area: the doctrine of God’s eternal existence.
Careful attention to the social situations implied in the passages of First Timothy about women i... more Careful attention to the social situations implied in the passages of First Timothy about women indicates there is nothing there that would limit the role of women in the church.
After discussing two readings of 1 Corinthians 11:2-16 (the traditional view and an alternative) ... more After discussing two readings of 1 Corinthians 11:2-16 (the traditional view and an alternative) the article explores the importance of a right understanding of the preposition avri ('instead of) in verse 15. It is argued that various lexical choices make no logical difference in this case. Paul is simply stating that nature has given women hair instead of (or, as the equivalent oj) a covering. This conclusion adds probability to the alternative reading being proposed. 1987), 493-529. 21 survey some of these options in my article (art. cit.), 73-76; see also Fee, op. cit., 492, nn. 3, 7 for further bibliography.
Preface - Abbreviations - Establishing the Parameters - The Witness of Scripture - The Doctrine o... more Preface - Abbreviations - Establishing the Parameters - The Witness of Scripture - The Doctrine of Divine Timelessness: An Historical Sketch - A Coherent Model of Absolute Timelessness - The Stasis Theory of Time: A Critique - A New Doctrine of Eternity - Bibliography - Index
There has been a great deal of debate surrounding this passage, and the history of its interpreta... more There has been a great deal of debate surrounding this passage, and the history of its interpretation is quite varied. This is a result, in part, of an inherent contradiction in this pericope between vv. 4-7 (which shall be called part A) and vv. 10-12 (which shall be called part B). As we shall discover, part A requires women to bow to Greek cultural norms with respect to coiffure, and at least implies an inferior position for women in the church; part B allows women to wear whatever kind of headdress they desire, regardless of cultural dictates, and states that men and women are equal in the church. This essay will: (1) describe the nature of this contradiction, (2) describe the various interpretations it has been given by exegetes, and (3) give a new interpretation of this passage on the basis of a hitherto untried understanding of this contradiction.
questions are largely ignored. There is no discussion of authority, except for a brief recommenda... more questions are largely ignored. There is no discussion of authority, except for a brief recommendation of the right to dissent. Dissent from what? Markham believes that feminists are being traditional when they rely on non-Christian sources to undermine the distinction between God and world; they are “simply behaving in the same way that Aquinas or Luther did before them.” But Aquinas and Luther had the magisterium and sola scriptura, respectively, to guide their use of non-Christian sources. Different feminist theologians have different ways of addressing the question of authority, but it is a question that needs to be addressed. Many of Markham’s decisions-such as assimilating the “consensus” on the triumph of capitalism-appear arbitrary, because he provides little theological guidance as to how such decisions are properly made. The argument is not helped by the literally hundreds of errors of spelling, grammar, syntax, and punctuation. One can endorse the general point of the book: We need to learn from non-Christian traditions. However, the subject awaits more careful treatment.
Perspectives on Science and Christian Faith, Sep 1, 2021
ECOTHEOLOGY: A Christian Conversation by Kiara¬†A. Jorgenson and Alan G. Padgett, eds. Grand Rapi... more ECOTHEOLOGY: A Christian Conversation by Kiara¬†A. Jorgenson and Alan G. Padgett, eds. Grand Rapids, MI: Eerdmans, 2020. xx + 228 pages. Paperback; $24.99. ISBN: 9780802874412. *Have you ever wondered how theologians develop responses to new and emerging issues at the interface between faith and science? Ecotheology: A¬†Christian Conversation gives readers a front-row seat to that process, recording interactions among four contemporary theologians on the question of how human beings ought to relate to the nonhuman creation. The question is timely, contentious, and exceedingly important. At one time, human domination (dominion) over the nonhuman creation was the most widespread paradigm for that relationship. In the 1980s, Christian environmental stewardship emerged as a corrective to dominion/domination. In recent years, attempts to move beyond stewardship have taken shape. Like many theological questions, a singular and definitive answer is elusive. But the importance of the question is not in doubt. Human exploitation of the nonhuman creation has eroded ecosystems, decimated species, and changed the climate in ways that should cause remorse, bring about repentance, and cause dramatic change. We need to find a new way forward. *Unsurprisingly, the authors in Ecotheology don't provide a single answer. Rather, their goal is to "assist individuals and communities to develop their own ecotheology and to explore the spiritual and theological dimensions of cultivating a greater love of the world" (p. 13). In this review, we summarize and assess each theologian's contribution, and we provide some overall thoughts about the Ecotheology project. The structure of our review echoes the structure of the book. *Chapters 1 and 2 (reviewed by Matt Heun) *Ecotheology begins with Richard Bauckham's essay "Being Human in the Community of Creation," which contains one of the strongest and most effective takedowns yet of the "dominion as domination" narrative. Short and concise, he argues (a) that God's predominant characteristic is love (goodness, compassion, justice, kindness) and (b) that "human dominion over other living creatures will reflect God's rule by showing these same qualities" (p. 30). Continuing, Bauckham argues convincingly that although stewardship has been a valuable paradigm, it ill-advisedly places humans above the nonhuman creation in a vertical power relationship. Instead, he favors the "community of creation" in which human beings live in "conscious mutuality with other creatures" (p. 21). These moves by Bauckham are both helpful and important. Rightly understanding our relationship to the nonhuman creation is essential if we are to honor its inherent value rather than focus on its value to us. *My quibbles with chapter 1 are few. First, Bauckham's focus on other "creatures" leaves one wondering about the nonhuman, noncreatures that also inhabit our planet. Does the community of creation extend to air and water? to coal deposits and lakeshore pebbles? Second, Bauckham occasionally slips into stewardship language, despite wanting to move beyond it. Indeed, his re-reading of Genesis includes "God ... entrusting to our care ... something of priceless value" (p. 25). Bauckham struggles, as we all do, to match our diction to our (eco)theology. *Ecotheology continues with Cynthia Moe-Lobeda's "Love Incarnate: Hope and Moral-Spiritual Power for Climate Justice." She exposes the "paradox of the [high-consuming] human," in which the good things of everyday life depend upon fossil fuels and the globalized economy in ways that cause "death and destruction due to climate change and the exploitation of people and their lands" (p. 69). She rightly identifies our consumptive patterns of life to be an externalization of Paul's lament, "I¬†do not do the good I want, but the evil I do not want is what I do" (Romans 7:15b). Moe-Lobeda claims that agape love is the antidote to our moral inertia, and she offers eight helpful guideposts for ways to live in agape love. *My only critique is that she could have done more to highlight the challenges to living according to her guideposts. It will be much harder than "calling down ... the [climate justice] music that already exists" (p. 94). *Response from Dave Warners *Matt's praise for Bauckham's dismissal of the stewardship-as-domination paradigm is spot on. I also agree with his point that Bauckham's "Community of Creation" is a helpful alternative concept with the caveat that "community" should be understood more as "ecosystem," including nonliving elements of creation. I thought Matt would comment on Bauckham's emphasis on order in creation; evolutionarily and ecologically, creation can be a messy place, and too much emphasis on order conjures up unhelpful perceptions from the days of Natural Theology. In reviewing "Love Incarnate: Hope and Moral-Spiritual Power for Climate Justice," Matt rightly commends Moe-Lobeda's emphasis on love. Love sacrifices for the sake of the…
evaluation than the rather modest comments provided there. It is true that New Testament research... more evaluation than the rather modest comments provided there. It is true that New Testament research sometimes seems to operate in a vacuum, but that cannot be right, and more analysis of its social and theological context is surely possible. Baird’s attempt to give adequate coverage of the main works of so many major and often prolific scholars inevitably involves cutting them short at important points, but the failure to relate them adequately to their predecessors and contemporaries is really a result of the format adopted. The alternative, represented by Schweitzer both in the Quest of the Historical Jesus (1906) and Paul and His Interpreters (191 l), allows more scope for making connections. But far better an atomistic approach that is, within its limitations, scrupulously honest than the tendentiousness and selectivity of those wanting to argue a case. This is an invaluable archive, giving a true impression of what has been done and leaving readers to make up their own minds about what it all adds up to. The third volume will be even harder to write, but should be eagerly awaited by university and seminary teachers who lack the time or energy to emulate Baird. How far others trying to evaluate Christianity and western culture at a time when all is in flux will find their questions answered here is itself a nice question, but that should not diminish the gratitude felt by many, including the reviewer, for such a remarkable labor of love.
has authored two summary volumes which set forth in learned and clear outline his version of proc... more has authored two summary volumes which set forth in learned and clear outline his version of process philosophy in the tradition of Whitehead, Hartshorne, and Cobb. The first book, Reenchantment, is focused on his philosophy of religion, and it appears in the Cornell Studies in the Philosophy of Religion series, edited by W. P. Alston. The second book, Religion, is his proposal for the current science-and-religion dialogue, and it has come out in a series he himself edits with SUNY Press in Constructive Postmodern Thought. Both books are well worth reading, especially for any scholar interested in the process school of thought concerning either the philosophy of religion, or in the growing field of scienceand-religion, where indeed process thought has an important following. While the school of process philosophy is hardly monolithic, Griffin has provided us with a useful summary of one significant variant in that tradition, for the benefit of students and teachers alike. We begin with philosophy of religion. The title of Griffin's book requires some explanation. In his classic work, The Protestant Ethic and the Spirit of Capitalism (1905), the great German sociologist Max Weber argued that the spirit of modem capitalism (i.e., modem purpose-driven rationality) has lead to a "disenchantment" with the world, a pragmatism in which value choices and meaning are merely subjective and thus irrational according to the rational standards of modernity. Griffin wants to present us with a postmodern worldview that, while completely "natural" is also value-laden, fully rational and fully scientific: a "reenchantment" of nature. He finds this in the metaphysics of Whitehead. Griffin argues that his philosophy is a version of naturalism, because it forbids miracles (understood
There are good reasons for beginning any Christian theological inquiry with an examination of the... more There are good reasons for beginning any Christian theological inquiry with an examination of the Bible. Scripture is the wellspring of theology in the Christian tradition, as even a cursory reading of the Fathers demonstrates. No Christian theologian can or should ignore the witness of the Bible. Scripture remains the source of, and norm for, theology. This is implied in the very concept of a canon. Thus before beginning philosophical or abstract theological discussion, we do well to examine the Biblical view of divine eternity.
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