Elements in Christian Doctrine – serie

Karl Marx's criticism of religion, as applied to afterlife belief, needs to be taken seriously by Christian theologians. After outlining that belief, the author examines a picture of heaven implicit in much Christian belief and practice which is susceptible to that critique. he sets out an alternative eschatology, centred on the Kingdom of God and the resurrection of the body, which is somewhat less susceptible. He then explores whether a doctrine of the intermediate state can be sustained in the light of Marx's criticisms. He goes on to examine the politics of remembrance in the light of Marxist criticism, and to ask whether Christianity can help compensate for the tragic character of Marxism. A constant theme is that Christian theology should exist in tension with Marx's criticisms, never assuming that it has overcome them completely.

Karl Marx's criticism of religion, as applied to afterlife belief, needs to be taken seriously by Christian theologians. After outlining that belief, the author examines a picture of heaven implicit in much Christian belief and practice which is susceptible to that critique. he sets out an alternative eschatology, centred on the Kingdom of God and the resurrection of the body, which is somewhat less susceptible. He then explores whether a doctrine of the intermediate state can be sustained in the light of Marx's criticisms. He goes on to examine the politics of remembrance in the light of Marxist criticism, and to ask whether Christianity can help compensate for the tragic character of Marxism. A constant theme is that Christian theology should exist in tension with Marx's criticisms, never assuming that it has overcome them completely.

How should one make sense of the Christian confession that God has instilled a 'sense of divinity' in every person? While other approaches have identified the sense with a perceptual or cognitive faculty or with the empirical reports of theistic belief, this Element advances an affective model of general revelation, which draws from the writings of the neo-Calvinist branch of the Reformed tradition. The author argues that the sense of divinity refers to an implanted 'feeling of divinity', a sensus numinis, and that this model makes better sense of the Christian witness, theologically re-orients the empirical findings from the cognitive science of religion, and eludes influential objections against the doctrine of general revelation.

How should one make sense of the Christian confession that God has instilled a 'sense of divinity' in every person? While other approaches have identified the sense with a perceptual or cognitive faculty or with the empirical reports of theistic belief, this Element advances an affective model of general revelation, which draws from the writings of the neo-Calvinist branch of the Reformed tradition. The author argues that the sense of divinity refers to an implanted 'feeling of divinity', a sensus numinis, and that this model makes better sense of the Christian witness, theologically re-orients the empirical findings from the cognitive science of religion, and eludes influential objections against the doctrine of general revelation.

Modern theological approaches to birth have been filtered through an androcentric lens, focusing more on ethical questions of contraception and abortion than on the significance of birth for what it means to be human. In the Catholic tradition, this has been influenced by doctrines and traditions surrounding Mary's virginal conception of Christ and painless birth. This Element considers the challenges posed by maternal life to ideas and theories about pregnancy, childbirth, and the relationship between a woman and her newborn child. Reflecting on her maternal experiences through the lenses of feminist theory and Marian theology, the author sketches the contours of an incarnational theology that endows the birthing body with sacramental significance. She concludes by asking what it would mean for theological anthropology to adopt this as the normative model of the person reborn through baptism into the body of the maternal Church.

Modern theological approaches to birth have been filtered through an androcentric lens, focusing more on ethical questions of contraception and abortion than on the significance of birth for what it means to be human. In the Catholic tradition, this has been influenced by doctrines and traditions surrounding Mary's virginal conception of Christ and painless birth. This Element considers the challenges posed by maternal life to ideas and theories about pregnancy, childbirth, and the relationship between a woman and her newborn child. Reflecting on her maternal experiences through the lenses of feminist theory and Marian theology, the author sketches the contours of an incarnational theology that endows the birthing body with sacramental significance. She concludes by asking what it would mean for theological anthropology to adopt this as the normative model of the person reborn through baptism into the body of the maternal Church.

This Element examines a phenomenon that reflects a distinctive and insightful Christological imagination, yet one that has received little sustained attention within the field of Christology. Specifically, it focuses on the sphere of deputation, characterized by Jesus' authorization of his disciples to serve as his proxies. In their deputized capacity, Christians engage in activities that reflect the dynamics through which Jesus' presence is enacted in his post-earthly life, albeit within the limits of his prerogatives. Jesus may choose, through such enactment, to act by means of his disciples, both individually and collectively as the church. I argue that attention to this sphere of deputation moves both formal Christology and informal, grassroots Christology beyond the traditional Christological concentration on ontology, function, and significance.

This Element examines a phenomenon that reflects a distinctive and insightful Christological imagination, yet one that has received little sustained attention within the field of Christology. Specifically, it focuses on the sphere of deputation, characterized by Jesus' authorization of his disciples to serve as his proxies. In their deputized capacity, Christians engage in activities that reflect the dynamics through which Jesus' presence is enacted in his post-earthly life, albeit within the limits of his prerogatives. Jesus may choose, through such enactment, to act by means of his disciples, both individually and collectively as the church. I argue that attention to this sphere of deputation moves both formal Christology and informal, grassroots Christology beyond the traditional Christological concentration on ontology, function, and significance.

Homelessness abounds today in various forms of displacement and as a pervasive condition of unbelonging. It ruins health, lives, communities, habitats, creativity, and hope. This Element argues that for theology to play its part in ending homelessness, it must better understand its own concept of 'home'. The Element proposes a vision of home capable of resisting the tacit, mistaken theology of home that undergirds the various iterations of modern homelessness. Weaving biblical and ritual sources, the argument constructs theological responses to the twin forces of consumerism and nationalism which, alloyed with sexism and racism, constitute the time of homelessness in which we live. It asks the reader to imagine home as 'participating instead of possessing' in every sphere of life, in pursuit of a theology of home capable of preventing homelessness and not merely ministering to people experiencing it. This title is also available as Open Access on Cambridge Core.

Homelessness abounds today in various forms of displacement and as a pervasive condition of unbelonging. It ruins health, lives, communities, habitats, creativity, and hope. This Element argues that for theology to play its part in ending homelessness, it must better understand its own concept of 'home'. The Element proposes a vision of home capable of resisting the tacit, mistaken theology of home that undergirds the various iterations of modern homelessness. Weaving biblical and ritual sources, the argument constructs theological responses to the twin forces of consumerism and nationalism which, alloyed with sexism and racism, constitute the time of homelessness in which we live. It asks the reader to imagine home as 'participating instead of possessing' in every sphere of life, in pursuit of a theology of home capable of preventing homelessness and not merely ministering to people experiencing it. This title is also available as Open Access on Cambridge Core.

What does it mean to say that the human being is the imago Dei? This Element leverages the Reformed thinking of archetype-ectype to constructively develop a holistic account of the imago. That is, the image of God refers to both the signifier of God-human stories and the stories of ethical performances towards others and the motivator within the psychosomatic human person for the narration of these stories that have been unfolding since Genesis 2. Furthermore, this Element will argue that the religious and ethical implications of the imago Dei are not confined to the contexts of the Christian faith but bear upon the quotidian lives of all humankind, including atheists. To illustrate this, neuroscience and empathic AI will serve as two case studies, demonstrating how the psychosomatic human person as the imago Dei bears the unique role in the narration of both religious and ethical stories.

What does it mean to say that the human being is the imago Dei? This Element leverages the Reformed thinking of archetype-ectype to constructively develop a holistic account of the imago. That is, the image of God refers to both the signifier of God-human stories and the stories of ethical performances towards others and the motivator within the psychosomatic human person for the narration of these stories that have been unfolding since Genesis 2. Furthermore, this Element will argue that the religious and ethical implications of the imago Dei are not confined to the contexts of the Christian faith but bear upon the quotidian lives of all humankind, including atheists. To illustrate this, neuroscience and empathic AI will serve as two case studies, demonstrating how the psychosomatic human person as the imago Dei bears the unique role in the narration of both religious and ethical stories.

Western academic analyses of the notion of answered prayer fail repeatedly to be attentive to claims that, within a specifically Christian theology, should be normative. I propose a theological construction, centred on the thesis that human beings are created to pray. Given this, the prayers of Jesus are paradigmatic for understanding human prayer. I examine the ministry of Jesus under the rubric of the munus triplex, the threefold office, and on this basis I propose an exegetical account of the relationship of prayer and sacrifice, in which the transforming redemptive power of the sacrifice of Jesus makes possible the answering of prayer, even misdirected prayer. On this basis, I offer a new account of how we should understand prayer being answered, and I develop this into some modest reflections on the proper practice of prayer within Christian communities, paying specific attention to early English Baptist debates.