Religious Studies

This paper for the first time reveals Oakeshott' early interest in writing a work of Christian apology. This "apology" was conceived in accordance with Oakeshott's religious modernism. Since Oakeshott never completed a formal apology, the author explores some early essays in which parts of the apologetic project are reflected, and then goes on to race the religious themes present in many of Oakeshott's published work. In conclusion, it is suggested that Oakeshott maybe understood as offering a concept of civilization that (...) may be called Christian, though he is far away from any attempt to articulate a doctrinal version of Christianity. (shrink)

In this paper we attempt to interpret Little Red Riding Hood’s most famous variants in light of its recent film adaptations. With reference to René Girard’s theory of sacrifice, we will argue that the latest one of these, Catherine Hardwicke’s 2011 adaptation offers the chance to see in Perrault’s “Little Red Riding Hood” the result of a diachronical evolution in four steps of the misrecognizing narration of a collective lynching, a full-fledged scapegoating of an anonymous villager accused and persecuted as (...) werewolf. We will find further support in Vladimir Propp’s and Alan Dundes’s contributions. (shrink)

El libro “La Iglesia doliente. Un largo invierno en Cracovia”, escrito por la Dra. Miriam Dolly Arancibia, narra el martirio de la filósofa y religiosa Edith Stein y del sacerdote Jerzy Popiełuszko. Ambos fueron víctimas de la persecución a la Iglesia Católica en Polonia, ella lo fue del nazismo, él lo fue del comunismo estalinista. Ambos sufrieron la intolerancia religiosa y racial llevada a su máxima expresión. La ciudad de Cracovia, donde el Beato Juan Pablo II residió durante cuarenta años, (...) es el escenario desde el cual fluye el relato de los acontecimientos. La misma ciudad que será sede de la Jornada Mundial de la Juventud en el año 2016 -/- The book "The suffered Church. A long winter in Krakow", written by Dr. Miriam Dolly Arancibia, recounts the martyrdom of Edith Stein and Jerzy Popiełuszko. Both were victims of persecution by the Catholic Church in Poland, she was under Nazism and he was under Stalinist communism. Both suffered religious and racial intolerance led to its maximum expression. The city of Krakow, where Blessed John Paul II lived for forty years, is the stage from which flows the account of the events and the same city that will host the world youth day in 2016. (shrink)

In classical theism, God is typically conceived of as having the attribute of omnipresence. However, this attribute often falls prey to two puzzles, the immateriality puzzle and the intensity puzzle. A recent explication of omnipresence by Hud Hudson falls short of solving these puzzles. By attending to key narratives in the Hebrew Scriptures, I argue that one ought to conceive of God’s presence at a location as God’s acting at that location. Thus, God’s omnipresence is God’s acting at all locations.

The doctrine of the Eucharist has been one of the more fruitful locales of philosophical reflection within Christian theology. The central philosophical question has been, ‘what is the state of affairs such that it is apt to say of a piece of bread, “This is the body of Christ”?’ In this article, I offer a delineation of various families of answers to this question as they have been proffered in the history of the church. These families are distinguished by how (...) they view the presence of the body of Christ as well as the continued presence of the bread and wine after consecration. I then provide a specific examination of some recent attempts to explicate these views. A number of the recent work has focused on the Roman Catholic doctrine of transubstantiation, but I also survey consubstantiation, transignification, and a recent revival of impanation as potential means for describing the metaphysical realities of the Eucharist. (shrink)

I employ William Alston’s account of speech act theory in order to analyze the concept of consecration. I describe consecrations as EXERCITIVE-type illocutionary acts, whereby objects are distinguished for God’s use. I test my reasoning and definition on the first instance of consecration in Scripture, the consecration of the Sabbath. This allows me to probe further the necessary and sufficient conditions for veridical consecrations. Finally, I describe that the speech act of consecration brings about an ownership relation between God and (...) the consecrated object. (shrink)

The main characteristic of the so called "American Dream" lies in the fact of being strongly rooted in historical consciousness as the basis of identity and, therefore, as germ of custom and culture. Consequently, to fully understand the history of the United States, it is essential to refer to its origins, specifically with regard to the central role played by religion in the process of independence of the thirteen colonies. Does the history of the United States represent a unique and (...) original event in universal history? Can it be said that the religious factor played a catalytic role in the political, social and economic development? To what extent religion granted unity and identity to the formation process of American culture, paving the way for the subsequent birth of a new political ideology? (shrink)

William James undertook to steer his way between a rationalistic system that was not empirical enough and an empirical system so materialistic that it could not account for the value commitments on which it rested. In arguing against both the absolutists (gnostics) and the empiricists (agnostics), he defined a position of pluralistic moralism that seemed equally distant from both, leaving himself vulnerable to the criticism that he had rescued morality from scientism only by reducing religion to morals. Such criticism, however, (...) ignores distinctions James made between religion and theology and between monistic theology and dualistic theology. When these distinctions are taken into account, it becomes evident that James can be criticized for reducing religion to morality only from the point of view of either absolute monism or religious humanism and that radical empiricism not only embraces a significant number of nonmoral religious experiences but also leaves open the possibility of belief in the particular historical God of traditional Christianity. (shrink)

In this book, the words ‘science’ and ‘social science’ are used in their limited sense that refer to experience-based knowledge. This should not indicate that experience is being used in a positivistic sense. Rather, the important insights of all kinds of post-positivist views are embraced to give an extensive meaning to experience. However, the most important characteristic of experience and science that should never be excluded is its dependence on observation and observational evidence. Thus, when ‘science’ is used in combination (...) with ‘religion’, it should not be confused by religious knowledge. The latter might refer to, perhaps, a certain kind of knowledge that could be found in religious texts and might be different from other kinds of knowledge. However, when the phrase of ‘religious science’ is used, it refers to a scientific knowledge, even though because of its religious presuppositions it is called religious. And this relation between religion and science is exactly the point that is at issue in this book. On one hand, the issue of religious science raises challenges on the ground that the contemporary science has been explicitly non-religious or perhaps in some cases anti-religious. Objectivity of science is usually understood in a way that it does not permit to combine ‘science’ with ‘religion’. Thus, in the first step, the phrase of religious science is considered as nonsense. On the other hand, as far as religious people are concerned, the issue of religious science is enthusiastic. These people sometimes think that a real religion should include all scientific truths. Thus, facing the issue, they immediately verdict that there are or should be religious sciences. However, neither that strong challenge with the possibility of any religious science, nor this hot enthusiasm could be in congruence with the spirit of scientific endeavor. As far as social scientists are concerned, the possibility of religious science should not be rejected a priori. This possibility should not be necessarily considered as a threat for science, rather the plausibility of its being a chance for the development of science should also be taken into account. On the other hand, as far as the religious people are concerned, they should not necessarily consider the possibility of talking about religious sciences as a chance for spreading their religion, rather the plausibility of its being a threat for their purpose should also be considered. This is because entering of a religion into a job which is not relevant to it could be dangerous. Far from these two kinds of biases, it is attempted in this book to deal with the issue in a reflective manner. It seems that thinking about ‘religious science’ requires us to take three steps. In the first step, we need to think about the nature or characteristics of science. In the second step, we need to think about the nature or characteristics of religion. And finally, in the third step, it seem necessary to think about the combination of them. These three steps show the direction of the discussion in what follows. (shrink)

Some authors have analyzed the Islamic concept of education in parallel to the assumed contrast between Islam and the liberal tradition. Hence, given the latter’s rationalist tendencies, an almost indoctrinatory essence is assumed for the Islamic concept of education. However, we argue that rationality is involved in all elements of the Islamic concept of education. There might be some differences between the Islamic and liberal conceptions of rationality, but these are not so sharp that the derivative Islamic concept of education (...) can be equated with indoctrination. We suggest an Islamic concept of education that includes three basic elements: knowledge, choice, and action. Then, we show that, according to the Islamic texts, these elements have a background of wisdom. (shrink)

gender and Judaism in A Serious Man [Coen Bros, 2009], An American Dream [Norman Mailer, 1965] and the Pericope Adulterae.

contents -/- i. short review: The Eyes of Tammy Faye -/- ii. vR is efficient R -/- iii. all thru asia robes for monks -/- iv. same of God, and of the one God sent -/- v. i thought of the Messiah / muse would be -/- vi. conscience is strong -/- vii. a monk's exalted end .

verses and aphorisms from a 2014 art show.

This volume should appeal to scholars and policymakers, as well as being useful for courses in religion and politics and international relations.

The place of “Jewish wisdom” in Emmanuel Levinas’ writings has been widely discussed among scholars, with a great emphasis placed on Levinas’ engagement with the Talmud and the philosophical possibilities to be uncovered in Talmudic interpretation, as well as the ethical insights that Talmudic wisdom contributes to the discourse of the philosophy of ethics. The Hebrew Bible does not occupy a central role in Levinas’ writings, and despite the many references to the Bible as a book and to biblical narratives, (...) we may still inquire as to how one should understand the status of the Bible in shaping Levinas’ teachings. Levinas devoted a number of articles to distinctly biblical topics, both through such Talmudic readings as "For a Place in the Bible" and "The Translation of the Scripture", and through polemical articles such as his disagreement with Simone Weil or his arguments against Spinoza regarding Scriptures. A careful reading of his notebooks from his time as a prisoner of war, which have been published in recent years, reveals that despite the absence of a systematic approach to the Bible in the work of the young Levinas, the Bible and its characters are in his thoughts and concern him as a basis for philosophical discourse and as an exegetical matter that should be addressed. This article attempts to relate to this general question, but through the focused lens of a single biblical character—Joseph—as Levinas read and interpreted his story. Joseph is not a major figure in Levinas’ thought, but he can serve as a very good example for our inquiry into Levinas’ ethics and theology. We will explore the ethical dimensions of the Joseph’s life and the way that Levinas was inspired by him. The story of Joseph, or, in Thomas Mann’s phrase, “Joseph and his Brothers,” is one of the most impressive and complete narratives in the Hebrew Bible. This story raises questions about family psychology and about theology, and as a result of that it makes ethical demands. As readers of the Bible, we perceive that the entire book of Genesis directs us to this end. And according to one strand of Jewish tradition, the story of Joseph has never come to an end. Our examination of Levinas’ thought and the manner in which he interprets the Joseph stories has significance that extends well beyond understanding the Joseph cycle itself. It will lead us to inquire into Levinas’ philosophy and the role played by which his Jewish writings in shaping that philosophy. It enables us to reexamine the meaning of a philosophical reading of the Bible and of the way in which the Bible plays a role in establishing Levinas’ philosophical thinking. Beyond that, our inquiry may enable us to consider the possibilities opened up by a philosophical interpretation of Scriptures. (shrink)

My paper concerns Berkeley’s notion of theology. After brief considerations on the general attitude toward religion by Berkeley, I try to assess the immaterialistic approach to three main topics of theology: the ground of any theological knowledge, natural theology, revealed theology. My argument takes in consideration particularly Berkeley’s criticism of Scholasticism. My claim is the following: Berkeley holds that all men have an immediate experience of God’s presence, but this experience is not direct conceptual knowledge. I shortly compare my views (...) with D.Berman’s in section two of the paper. The third section deals with the lines of direction of immaterialistic theology. I claim that Berkeley argues for a twofold source of the experience of the divine. The first is natural and regards all human kind. Platonism is the context of Berkeley’s treatment. The second is historical and concerns just Christians. Reference is to the Bible. I treat the problem of the consistency of these two different ways to make an experience of God, comparing my position with that by J.S.Spiegel. Finally I briefly consider Berkeley’s defence of historico-critical reading of the Bible, as a consequence of his attitude towars the second source of theology. (shrink)

In this essay I argue that Katongole's use of lament as a motif to discuss social and economic decline in Africa and his call for narrative, inviting Africans to tell their own stories to recognize the issues they face is a good beginning if Africans want to address the problems they face. However, I ague that what could be use ful is a dialectical approach that addressees not only the narratives of Africa, but critically examines the institutions of governance that (...) must be reformed to achieve social and economic recovery. (shrink)

At the heart of two recent theological traditions are hermeneutical principles which are not only consistent but are integrated in the hermeneutics of Augustine. According to the doctrine of biblical inerrancy as it has been recently articulated by Evangelicals, Scripture has an original meaning, and that meaning is not open to the possibility of error. According to some thinkers in postmodern theology, including Jean-Luc Marion, the meaning of Scripture transcends its original meaning. After examining postmodernism and inerrancy, I consider their (...) harmony in the writings of Augustine, who takes original meaning as a guide for understanding that biblical meaning which transcends it. An Augustinian hermeneutic consistent with inerrancy is thus an alternative to the more typical non-inerrantist postmodern theologies. (shrink)

This is Bosanquet's review of Balfour's book, Foundations of Belief.

Feminist Philosophy of Religion – an innovative Project -/- This essay seeks to launch a systematic basis for a feminist philosophy of religion. The critical thrust is explained with reference to latent sexism in a great part of the traditional philosophy of religion, with reference to Vatican documents, which are marked by perceptions and observations that have resulted in an attitude of discrimination against women. Furthermore, many theories in the field of feminist theology are flawed by argumentative deficiencies as well. (...) These problem areas warrant a necessity to develop a new approach, which eliminates the reductionist views dominating the current debates, by means of a careful philosophical argument. The article is divided in three parts. It starts by a short exposition of the issues at stak, to explain the philosophical methodology and the concept of feminist philosophy constituting the basis of this essay. Reconstructing central differentiations of Kant's 'Critical Philosophy', it is demonstrated that Kant's most elaborate conception of the human being does provide a sound foundation for dealing with the pressing issues of our time. Thus core elements of Kant's Critique of Pure Reason are examined in light of the question, in which way a philosophical and theological discourse on God may be possible. What can feminist philosophy gain from Kant's moral philosophy as it seeks to discard unfounded or defective theories that result in discrimination against women? The third point leads through central arguments of Kant's philosophy of religion, mainly his theory of "Herzenskündiger”, and provides a survey of Kant's philosophical conception of 'church' (ethical commonwealth), contending that this sophisticated understanding is more in line with feminist concerns than some recent theories of an 'ecclesia of women'. (shrink)

Christian moral philosophy is a distinctive kind of moral philosophy owing to the special role it assigns to God in Christ. Much contemporary 'Christian ethics' focuses on semantic, modal, conceptual and epistemological issues. This may be helpful but it omits the distinctive focus of Christian moral philosophy: the human condition in a morally ordered universe and the redemptive work of jesus Christ as a response to that predicament. Christian moral philosophers should seek to remedy that neglect.

Se percibe en el mundo académico de la teología y de la praxis pastoral, un giro general y englobante hacia el sujeto, la experiencia, la donación del amor, la misericordia, el mundo vivido de los hombres y la vivencia de la fe en la vida cotidiana de un mundo secularizado. Es un anhelo de salir de la simple conceptualización y de las discusiones sin fin sobre la fe, para dar paso a una vivencia y a una experiencia de lo creído (...) y a un testimonio que lo haga creíble. La revolución que ha propiciado el papa Francisco se fundamenta en una radicalidad del seguimiento de Jesús en la vida diaria, en las cosas sencillas, sin muchos malabares teológicos, y sí con una insistencia grande en el amor misericordioso de Dios. Este artículo quiere presentar algunas reflexiones que ayuden a fundamentar la donación experiencial del amor misericordioso, preguntándose por la experiencia, el lenguaje usado para expresarla y la libertad como respuesta del sujeto llamado en el momento del evento. (shrink)

We use Bayesian tools to assess Law’s skeptical argument against the historicity of Jesus. We clarify and endorse his sub-argument for the conclusion that there is good reason to be skeptical about the miracle claims of the New Testament. However, we dispute Law’s contamination principle that he claims entails that we should be skeptical about the existence of Jesus. There are problems with Law’s defense of his principle, and we show, more importantly, that it is not supported by Bayesian considerations. (...) Finally, we show that Law’s principle is false in the specific case of Jesus and thereby show, contrary to the main conclusion of Law’s argument, that biblical historians are entitled to remain confident that Jesus existed. (shrink)

This is a very rudimentary draft on comparative study of religions. This is being worked for ultimate deposit here and elsewhere as an open access monograph.

This was written for the Archdiocese of Calcutta's mouthpiece, The Herald in 2009 and published there. The audience is chiefly popular and not the usual academic audience both within Catholicism or in the academe in general. This essay makes a case for us in understanding and empathizing with the essential loneliness of the Catholic Religious (as understood by a married Hindu man). Further, literature is shown hear as effective therapy for resisting loneliness and as a therapeutic tool for self-help by (...) Catholic Religious. The author is not in possession of the published article but has been informed that copies of The Herald, Kolkata are kept at Goethals's Library, St. Xavier's College, Kolkata. (shrink)