A Christian Physicist?
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Being and Time-Less Faith: Juxtaposing Heideggerian Anxiety and Religious Experience
Open Theology 2020; 6: 15–26 Phenomenology of Religious Experience IV: Religious Experience and Description Jonathan Lyonhart* Being and Time-less Faith: Juxtaposing Heideggerian Anxiety and Religious Experience https://doi.org/10.1515/opth-2020-0003 Received October 12, 2019; accepted December 19, 2019 Abstract: In Heidegger, fear reveals the thing to be feared in a fuller way than theory can. However, anxiety is distinct from fear, for while fear is directed towards a specific thing within the world, anxiety is anxious about existence itself, disclosing the totality of Being. A similar method could be applied to faith. Arguably, faith is a mood; a feeling of trust in the divine that can be phenomenologically consistent and overwhelming. However, faith is not necessarily directed towards a specific object within the world. One cannot point and say: “God is right there!” Indeed, attempts to do so through miracles, teleology or dialectics have been roundly critiqued by the Western tradition. But then what is this mood of faith disclosing if not something within the world? Perhaps, like anxiety, faith is not revealing an object within the world, but the world as a totality. Since God—at least the God central to much of the Judeo-Christian tradition—is not a being but Being itself (or in some formulations is actually ‘beyond being’), God therefore cannot be disclosed in the world as an object but has to be disclosed as that which is transcendently beyond it. Such a conclusion does not simply flee the realm of the everyday, but derives from, and legitimates, basic descriptions of religious experience. -
Changing Landscapes of Faith: Latin American Religions in the Twenty-First Century
Thornton, Brendan Jamal. 2018. Changing Landscapes of Faith: Latin American Religions in the Twenty-First Century. Latin American Research Review 53(4), pp. 857–862. DOI: https://doi.org/10.25222/larr.341 BOOK REVIEW ESSAYS Changing Landscapes of Faith: Latin American Religions in the Twenty-First Century Brendan Jamal Thornton University of North Carolina at Chapel Hill, US [email protected] This essay reviews the following works: The Cambridge History of Religions in Latin America. Edited by Virginia Garrard-Burnett, Paul Freston, and Stephen C. Dove. New York: Cambridge University Press, 2016. Pp. xii + 830. $250.00 hardcover. ISBN: 9780521767330. Native Evangelism in Central Mexico. By Hugo G. Nutini and Jean F. Nutini. Austin: University of Texas Press, 2014. Pp. vii + 197. $55.00 hardcover. ISBN: 9780292744127. New Centers of Global Evangelicalism in Latin America and Africa. By Stephen Offutt. New York: Cambridge University Press, 2015. Pp. viii + 192. $80.18 hardcover. ISBN: 9781107078321. The Roots of Pope Francis’s Social and Political Thought: From Argentina to the Vatican. By Thomas R. Rourke. Lanham: Rowman and Littlefield, 2016. Pp. vii + 220. $80.00 hardcover. ISBN: 9781442272712. Latin America today is much more than simply Catholic. To describe it as such would obscure the complicated cultural history of the region while belying the lived experiences of believers and the dynamic transformations in the religious field that have distinguished the longue durée of colonial and postcolonial Latin America. Diversity, heterodoxy, and pluralism have always been more useful descriptors of religion in Latin America than orthodoxy or homogeneity, despite the ostensible ubiquity of Catholic identity. -
Kenosis and Nature
from John Polkinghorne, ed., The Work of Love: Creation as Kenosis. Grand Rapids, MI: Wm. Eeerdmans Publishing Co., and London: SPCK, 2001, pp. 43-65. Kenosis and Nature HOLMES ROLSTON, III Every commonplace detail of nature, every stone and tree, includes an immense richness and variety of lesser detail: in every fragment of it a thousand million lesser fragments cohere and interact. Loves Endeavour, Love's Expense, p. 84 Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. John 12:24 1. Selfish Genes, Selfish Organisms, and Survival of the Fittest If one compares the general worldview of biology with that of theology, it first seems that there is only stark contrast. To move from Darwinian na- ture to Christian theology, one will have to change the sign of natural his- tory, from selfish genes to suffering love. Theologians also hold that, in regeneration, humans with their sinful natures must be reformed to lives that are more altruistic, also requiring a change of sign. But the problem lies deeper; all of biological nature can seem to run counter to what Jesus teaches: that one ought to lay down one s life for others. In nature, there is no altruism, much less kenosis. 43 HOLMES ROLSTON, III Life, coded by the genes, is always encapsulated in particular organ- isms. In biology we find, at once and pervasively, the organism as a bounded somatic "self" — something quite unknown in physics, chemis- try, astronomy, meteorology, or geology. The general Darwinian interpre- tive framework moves from the coding genes to the coping organisms and sees organisms so constituted genetically that self-interested (typically la- beled "selfish") behavior is inevitable. -
The Revelation of God, East and West: Contrasting Special Revelation in Western Modernity with the Ancient Christian East
Open Theology 2017; 3: 565–589 Analytic Perspectives on Method and Authority in Theology Nathan A. Jacobs* The Revelation of God, East and West: Contrasting Special Revelation in Western Modernity with the Ancient Christian East https://doi.org/10.1515/opth-2017-0043 Received August 11, 2017; accepted September 11, 2017 Abstract: The questions of whether God reveals himself; if so, how we can know a purported revelation is authentic; and how such revelations relate to the insights of reason are discussed by John Locke, Thomas Hobbes, René Descartes, G. W. Leibniz, and Immanuel Kant, to name a few. Yet, what these philosophers say with such consistency about revelation stands in stark contrast with the claims of the Christian East, which are equally consistent from the second century through the fourteenth century. In this essay, I will compare the modern discussion of special revelation from Thomas Hobbes through Johann Fichte with the Eastern Christian discussion from Irenaeus through Gregory Palamas. As we will see, there are noteworthy differences between the two trajectories, differences I will suggest merit careful consideration from philosophers of religion. Keywords: Religious Epistemology; Revelation; Divine Vision; Theosis; Eastern Orthodox; Locke; Hobbes; Lessing; Kant; Fichte; Irenaeus; Cappadocians; Cyril of Alexandria; Gregory Palamas The idea that God speaks to humanity, revealing things hidden or making his will known, comes under careful scrutiny in modern philosophy. The questions of whether God does reveal himself; if so, how we can know a purported revelation is authentic; and how such revelations relate to the insights of reason are discussed by John Locke, Thomas Hobbes, René Descartes, G. -
Copyright by Paul Harold Rubinson 2008
Copyright by Paul Harold Rubinson 2008 The Dissertation Committee for Paul Harold Rubinson certifies that this is the approved version of the following dissertation: Containing Science: The U.S. National Security State and Scientists’ Challenge to Nuclear Weapons during the Cold War Committee: —————————————————— Mark A. Lawrence, Supervisor —————————————————— Francis J. Gavin —————————————————— Bruce J. Hunt —————————————————— David M. Oshinsky —————————————————— Michael B. Stoff Containing Science: The U.S. National Security State and Scientists’ Challenge to Nuclear Weapons during the Cold War by Paul Harold Rubinson, B.A.; M.A. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin August 2008 Acknowledgements Thanks first and foremost to Mark Lawrence for his guidance, support, and enthusiasm throughout this project. It would be impossible to overstate how essential his insight and mentoring have been to this dissertation and my career in general. Just as important has been his camaraderie, which made the researching and writing of this dissertation infinitely more rewarding. Thanks as well to Bruce Hunt for his support. Especially helpful was his incisive feedback, which both encouraged me to think through my ideas more thoroughly, and reined me in when my writing overshot my argument. I offer my sincerest gratitude to the Smith Richardson Foundation and Yale University International Security Studies for the Predoctoral Fellowship that allowed me to do the bulk of the writing of this dissertation. Thanks also to the Brady-Johnson Program in Grand Strategy at Yale University, and John Gaddis and the incomparable Ann Carter-Drier at ISS. -
7Th June 2020 Matthew 28: 16 – 20; Psalm 8; 2 Cor 13: 5 - 14
St. Ninian’s Parish Church Sunday 7th June 2020 Matthew 28: 16 – 20; Psalm 8; 2 Cor 13: 5 - 14 In 1990 the astronomer Carl Sagan suggested that the Voyager space probe, which had been launched in 1977, should capture an image of Earth as the probe reached the outer reaches of our solar system. It did so, and in the grainy image, which it sent back to us, Earth shows up as a pale blue dot. Carl Sagan published a book in 1994 called Pale Blue Dot. He wrote, ‘Consider again that dot. That's here. That's home. That's us.... The Earth is a very small stage in a vast cosmic arena.... To my mind, there is perhaps no better demonstration of the folly of human conceits than this distant image of our tiny world. To me, it underscores our responsibility to deal more kindly and compassionately with one another and to preserve and cherish that pale blue dot, the only home we've ever known.’1 Carl Sagan wasn’t the first to imagine earth as a dot in the universe. In 1919, the philosopher Bertrand Russell wrote of our world, On this dot, tiny lumps of impure carbon and water, of complicated structure, with somewhat unusual physical and chemical properties, crawl about for a few years, until they are dissolved again into the elements of which they are compounded... No one is liberated from fear who dares not see his place in the world as it is; no one can achieve the greatness of which he is capable until he has allowed himself to see his own littleness.2 Neither Carl Sagan, nor Bertrand Russell before him were the first to consider the smallness of our world and the fragility of those who live on it. -
IAFS 4500/The Post-Cold War World: Global Security: Weapons of Mass Destruction Spring 2020 Instructor: Dr
“Now, I am become Death, the destroyer of worlds.” - J. Robert Oppenheimer quoting from the Bhagavad-Gita at the 1st detonation of the atomic bomb “A world without nuclear weapons would be less stable and more dangerous for all of us.” - British Prime Minister Margaret Thatcher” IAFS 4500/The Post-Cold War World: Global Security: Weapons of Mass Destruction Spring 2020 Instructor: Dr. Gregory D. Young Office: Ketchum Hall, Room 212 E-mail: [email protected] Lecture Times: Tuesdays & Thursdays, 11:00am – 12:15pm in HUMN 245 Syllabus: http://spot.colorado.edu/~gyoung/home/4500/4500_syl.htm Office Hours: Tuesdays & Thursdays 2:00- 3:00pm or Wednesdays by appt. COURSE LINKS • Cold War Timeline • Schedule for Current Event Presentations • Schedule and Links to Course Reading Summaries • Research Paper Sign Up • Research Proposal Grade Sheet • In Class Debate Teams • In Class Debate Rules • In Class Debate Results • Link to Potential Midterm Questions • Midterm Grading Statistical Summary • Research Presentation Schedule • Oral Presentation Grade Sheet • Library Research Page • WMD Links • PowerPoint Links COURSE OBJECTIVES AND DESCRIPTION Twenty-six years have passed since the end of the Cold War, but we are still struggling to understand the nature of the world that has emerged in its wake. What are now the main sources of conflict in the “new world order”, now that the fifty-year bipolar standoff between the U.S. and the USSR has dissolved? Is terrorism of the kind exhibited on 9/11 the biggest threat to global security or is there a new, more sinister threat from weapons of mass destruction? This course is going to focus on the weapons of mass destruction that defined the “balance of terror during the Cold War. -
Creation and God As One, Creator, and Trinity in Early Theology Through Augustine and Its Theological Fruitfulness in the 21St Century
Creation and God as One, Creator, and Trinity in Early Theology through Augustine and Its Theological Fruitfulness in the 21st Century Submitted by Jane Ellingwood to the University of Exeter as a dissertation for the degree of Doctor of Philosophy in Theology in September 2015 This dissertation is available for Library use on the understanding that it is copyright material and that no quotation from the dissertation may be published without proper acknowledgement. I certify that all material in this dissertation which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. Signature: _________Jane Ellingwood _________________________ 2 Abstract My primary argument in this thesis is that creation theologies significantly influenced early developments in the doctrine of the Trinity, especially in Augustine of Hippo’s theology. Thus this is a work of historical theology, but I conclude with proposals for how Augustine’s theologies of creation and the Trinity can be read fruitfully with modern theology. I critically analyse developments in trinitarian theologies in light of ideas that were held about creation. These include the doctrine of creation ‘out of nothing’ and ideas about other creative acts (e.g., forming or fashioning things). Irenaeus and other early theologians posited roles for God (the Father), the Word / Son, the Spirit, or Wisdom in creative acts without working out formal views on economic trinitarian acts. During the fourth century trinitarian controversies, creation ‘out of nothing’ and ideas about ‘modes of origin’ influenced thinking on consubstantiality and relations within the Trinity. -
Luis Alvarez: the Ideas Man
CERN Courier March 2012 Commemoration Luis Alvarez: the ideas man The years from the early 1950s to the late 1980s came alive again during a symposium to commemorate the birth of one of the great scientists and inventors of the 20th century. Luis Alvarez – one of the greatest experimental physicists of the 20th century – combined the interests of a scientist, an inventor, a detective and an explorer. He left his mark on areas that ranged from radar through to cosmic rays, nuclear physics, particle accel- erators, detectors and large-scale data analysis, as well as particles and astrophysics. On 19 November, some 200 people gathered at Berkeley to commemorate the 100th anniversary of his birth. Alumni of the Alvarez group – among them physicists, engineers, programmers and bubble-chamber film scanners – were joined by his collaborators, family, present-day students and admirers, as well as scientists whose professional lineage traces back to him. Hosted by the Lawrence Berkeley National Laboratory (LBNL) and the University of California at Berkeley, the symposium reviewed his long career and lasting legacy. A recurring theme of the symposium was, as one speaker put it, a “Shakespeare-type dilemma”: how could one person have accom- plished all of that in one lifetime? Beyond his own initiatives, Alvarez created a culture around him that inspired others to, as George Smoot put it, “think big,” as well as to “think broadly and then deep” and to take risks. Combined with Alvarez’s strong scientific standards and great care in execut- ing them, these principles led directly to the awarding of two Nobel Luis Alvarez celebrating the announcement of his 1968 Nobel prizes in physics to scientists at Berkeley – George Smoot in 2006 prize. -
Globalization and Orthodox Christianity: a Glocal Perspective
religions Article Globalization and Orthodox Christianity: A Glocal Perspective Marco Guglielmi Human Rights Centre, University of Padua, Via Martiri della Libertà, 2, 35137 Padova, Italy; [email protected] Received: 14 June 2018; Accepted: 10 July 2018; Published: 12 July 2018 Abstract: This article analyses the topic of Globalization and Orthodox Christianity. Starting with Victor Roudometof’s work (2014b) dedicated to this subject, the author’s views are compared with some of the main research of social scientists on the subject of sociological theory and Eastern Orthodoxy. The article essentially has a twofold aim. Our intention will be to explore this new area of research and to examine its value in the study of this religion and, secondly, to further investigate the theory of religious glocalization and to advocate the fertility of Roudometof’s model of four glocalizations in current social scientific debate on Orthodox Christianity. Keywords: Orthodox Christianity; Globalization; Glocal Religions; Eastern Orthodoxy and Modernity Starting in the second half of the nineteen-nineties, the principal social scientific studies that have investigated the relationship between Orthodox Christianity and democracy have adopted the well-known paradigm of the ‘clash of civilizations’ (Huntington 1996). Other sociological research projects concerning religion, on the other hand, have focused on changes occurring in this religious tradition in modernity, mainly adopting the paradigm of secularization (in this regard see Fokas 2012). Finally, another path of research, which has attempted to develop a non-Eurocentric vision, has used the paradigm of multiple modernities (Eisenstadt 2000). In his work Globalization and Orthodox Christianity (2014b), Victor Roudometof moves away from these perspectives. -
Is Plato a Perfect Idealist?
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 19, Issue 3, Ver. V (Mar. 2014), PP 22-25 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Is Plato a Perfect Idealist? Dr. Shanjendu Nath M. A., M. Phil., Ph.D. Associate Professor Rabindrasadan Girls’ College, Karimganj, Assam, India. Abstract: Idealism is a philosophy that emphasizes on mind. According to this theory, mind is primary and objective world is nothing but an idea of our mind. Thus this theory believes that the primary thing that exists is spiritual and material world is secondary. This theory effectively begins with the thought of Greek philosopher Plato. But it is Gottfried Wilhelm Leibniz (1646–1716) who used the term ‘idealism’ when he referred Plato in his philosophy. Plato in his book ‘The Republic’ very clearly stated many aspects of thought and all these he discussed from the idealistic point of view. According to Plato, objective world is not a real world. It is the world of Ideas which is real. This world of Ideas is imperishable, immutable and eternal. These ideas do not exist in our mind or in the mind of God but exist by itself and independent of any mind. He also said that among the Ideas, the Idea of Good is the supreme Idea. These eternal ideas are not perceived by our sense organs but by our rational self. Thus Plato believes the existence of two worlds – material world and the world of Ideas. In this article I shall try to explore Plato’s idealism, its origin, locus etc. -
A Christian Understanding of Property: Spiritual Themes Underlying Western Property
A paper presented at the Pacific Rim Real Estate Conference, Melbourne, January 2005 A Christian Understanding of Property: Spiritual themes underlying Western property Garrick Small, PhD University of Technology, Sydney [email protected] Abstract: Interest in customary title has raised awareness of the cultural dependence of property and its relationship to spirituality. Western culture has a historical connection with Christian spirituality, yet its property institution is seldom related to it. Property is found within Christian thought from the very beginning of the Old Testament and shares several important commonalities with customary peoples. The notion of property is evident in the gospels along with repeated comments on the correct application of riches. Early Christianity can be viewed as a development of the Old Testament property institution consistent with other aspects of Christian moral thought. Changes in the institution of property through the Christian era can be seen to parallel changes in Christian thought eventually leading to present day property. Overall, property can be linked to the spiritual roots of Western culture in a manner that has the capacity to inform the development of dialogue with customary peoples in their endeavours to assert the validity of their property conventions. Keywords: property theory, customary title, moral theology, social economics, property and culture Introduction The current institution of property was initiated in the sixteenth century as the former conditional notion of private property was replaced by absolute property (Anderson 1979). That century also saw radical changes in other human institutions. Modernity began with Machiavelli’s (d.1527) option to replace classical realism with empiricism in political science1 (Machiavelli and Mansfield 1985).