Suchergebnisse

Is it true that the universe evolves through an ever-expanding series of levels from quantum states to consciousness? Philip Clayton introduces the non-expert to emergence theory, one of the most revolutionary claims to be made about the natural world in recent years, and its significance for religion. Emergence is based on the recognition that the world continually produces new patterns, new structures, and new types of causal forces. Clayton discusses whether atranscendent force is luring the natural world toward higher forms of existence, or whether basic forces in the natural world are producing ever more complex phenomena, including the life of the mind and the ideas of spirit and of God (immanent emergence). He then offers a reformulation of Christiantheology that brings it more in line with the new emergence-based understanding of the natural world

Panentheism is best understood as a philosophical research program. Identifying the core of the research program offers a strong response to the demarcation objection. It also helps focus both objections to and defenses of panentheism — and to show why common objections are not actually criticisms of the position we are defending. The paper also addresses two common criticisms: the alleged inadequacy of panentheism's double "in" specification of the relationship between God and world, and the "double God" objection. Once the research program framework is in place, topics like these become opportunities for panentheists to engage in the kind of careful constructive work in theology and philosophy — historical, analytic, and systematic — that is required for making long-term, positive contributions to our field.

Jesus People, the Esalen Retreat Center, the Free Speech Movement, and Goddess worship are examples of religion California style. Likewise, the leaders of these movements – Lonnie Frisbee, Michael Murphy, Mario Savio, and Starkhawk – provide examples of California prophets. Their stories reveal the religious dimension of some distinctively California values.

For most of this century, those in the sciences have been accustomed to view religion as an opponent. Recent years, however, have seen a cultural change of great significance. Not only have many scientists dropped their former hostility to questions of spirituality, but increasing numbers of religious persons are following scientific developments, speaking on ethical and social issues raised by technology, and modifying beliefs that conflict with empirical evidence. This article shows why and how religious perspectives can complement and supplement objective science. It explores some of the ramifications of the widespread cessation of hostilities between science and religion. It also examines the contributions made by religious persons and traditions as society wrestles with a world now largely dominated by science and its technology. It is no longer necessary to construe science and religion as enemies; they can work as allies in addressing urgent social problems and the dilemmas with which technology confronts us.

"Twelve scientists from diverse backgrounds and disciplines demonstrate that it is indeed possible for profound intellectuals to integrate the life of science with the life of faith. In honest and inspiring interviews, they describe the difficult though rewarding process of reconciling their faith with their science and reveal the ways in which the two spheres can not only coexist but also mutually enhance each other." "Jane Goodall begins the conversation by emphasizing the importance of recognizing the "spark of spirit" that runs through all creatures, human and animal. Robert Pollack discusses his motivations for opening a major center for the study of science and religion at Columbia University. Khalil Chamcham, a Moroccan astrophysicist and devout Muslim, moves from the study of galaxy formation to a new dialogue between Islam and the West. Thomas Odhiambo, a Kenyan entomologist, helps to bring sustainable agriculture to sub-Saharan Africa by uniting African animist and Christian traditions, and Henry Thompson, a computer scientist, utilizes his Quaker practice in both his science and his work as a mediator." "These and other scientists recount a rich integration of science and religion in their practice, their experience, and their approach to their work. Some find a deep harmony between the life of faith and the practice of science, whereas others struggle with the ongoing tensions. These original interviews range across the metaphysical, ethical, and religious implications of cutting-edge research. Taken together, they offer a unique picture of how scientists make peace with their work and their spirituality."--Jacket

Pt. 1. Theology for an age of transition. Things have changed, or "Toto, we're not in Kansas any more" -- Do Christians have to hate change? -- Why the answers must be theological (and what that means) -- Postmodernity makes theologians of us all -- Postmodern blessing -- "Everything must change" -- Managing change -- Pt. 2. Theologies that can transform the church. Don't give up on the church! -- Transformative theologies -- Learning to find your theological voice -- Theology as telling the story -- Theologies in action -- A theology of self-emptying for the church -- Pt. 3. Theologies that can transform society. New partnerships in Christian activism -- Time to leave behind old liberal/evangelical battles -- From church ministries to missional churches -- Social transformation without "us versus them" -- Constructing theologies of the community for the community : the six steps -- Toward a progressive theology for Christian activism -- Pt. 4. Conversations worth having

This compact volume offers a way for Christians to reflect deeply on how best to conceive Christian identity, commitment, and discipleship in today's challenged, globalized, pluralistic scene. This volume seeks to capture and articulate the ferment in grassroots North American Christianity today and to relate it directly to the recent strong resurgence of progressive thought and politics. It argues strongly for a mediating role specifically for Christian theology, conceived first as a life practice of Christian discipleship