Search Results (22)

Common sense tells us that feeling love involves loving another as another and is not merely an accident of self-love, while the Sanskrit theory of rasa aesthetics tells us that genuine love must be returned. God’s love for humanity would not require these distinctions, however, if it exists at all, and Benedictus de Spinoza (1632–1677) claims that it does not. Rather, he finds that God’s love is not a philosophical problem because the very idea of God experiencing pleasure or pain as a result of desire for another (which constitutes common transactional conceptions of love) is irrational. This philosophical problem is compounded by the intrinsic value of loving without reciprocity, the follies of delusion, and the complicated—if not implicit—demands of reciprocity. Although Spinoza teaches a devotional path to liberation based on a logic of emotion in his Ethics, it is in the Bhagavadgītā’s twenty verses on “Bhaktiyoga” that a philosophy of devotion extends to a practice for the sake of love in moral action. This virtue-theoretic approach to emotion responses yields yoga-classed results such that the characteristic traits of love are dedicated to humanity and productive actions are offered to God. This study reconciles the complex challenge of achieving adequate moral knowledge with Spinoza’s claims that the path is rare, not difficult. If knowledge of what to do can be united with how to serve, divine love may be theoretically realised. The conclusion is that one may conduct ordinary secular transactions without contradiction yet generate a kind of affective currency as a channel for experiencing embodied liberation in a virtuous friendship with humanity via God. Full article

This paper argues that Westphal’s attempt to overcome onto-theology paradoxically collapses back into it—not through conceptual inconsistency but through a structural reinscription of the very hierarchy he seeks to escape. The argument begins by examining Westphal’s understanding of onto-theology and critically assessing his appropriation of Augustine and Kierkegaard (the latter via Levinas), culminating in his affirmation of “God the Almighty.” This critique is particularly warranted given that Westphal elevates Kierkegaard as the paradigmatic figure for overcoming onto-theology. Subsequently, by drawing on Derrida and Caputo, the study introduces an expanded understanding of onto-theology—encompassing the critique of theocentrism and the obsession with purity—to expose the lacunae in Westphal’s approach. While Westphal successfully avoids the production of a God to whom one cannot pray or offer praise, his project nonetheless remains entrapped within the orbit of onto-theology as theocentrism. The paper concludes by indicating that such attempts to overcome onto-theology risk regressing into a theocentric structure, with significant implications for how religious discourse shapes ethical and political life. Ultimately, it highlights that his hermeneutical approach to God remains firmly theological—indeed, all too theological—and unable to transcend the hermeneutics of religious life. Full article

This article examines the ontological and ethical foundations of ecosufism through the views articulated by Muḥyiddīn Ibn ʿArabī (d. 638 AH/1240 CE) and Mawlānā Jalāl al-Dīn Rūmī (d. 672 AH/1273 CE) in their major works. Its central argument is that these two foundational figures of Sufi metaphysics offer a coherent, theocentric account of the human–nature relationship grounded in the principles of waḥdat (unity) and tajallī (self-disclosure). Conceiving the cosmos as a living and conscious reality, Ibn ʿArabī and Rūmī further deepen this ontological vision through the Qurʾānic notions of khilāfah (vicegerency) and amānah (trust). These concepts are explained in Ibn ʿArabī’s teaching of al-insān al-kāmil (the Perfect Man) and in Rūmī’s teachings on humility and mercy, as both an ontological and ethical responsibility. This responsibility is expressed through the practical and ethical virtue of iʿtidāl (moderation), which limits the use of natural resources by humans. In this sense, ecosufism stands in clear opposition to anthropocentric approaches, rejecting the reduction of nature to a mere means to human ends. The study also shows that, without claiming any historical origin or conceptual identity, there are notable parallels between the foundations of ecosufism and modern ecological approaches. In this respect, meaningful points of convergence can be identified between ecosufism’s ontological and ethical framework and contemporary perspectives such as deep ecology, the intrinsic value of nature, the idea of a living cosmos, panpsychism, environmental stewardship, and environmental virtue ethics. The article argues that ecosufism, as an understanding that explains human–nature relationships both in a metaphysical sense and how this relationship should be reflected in concrete practices, has the potential to contribute to today’s ecological problems at both the theoretical and practical levels. Full article

Artificial intelligence has revolutionized multiple aspects of human existence and raised substantive questions regarding the ultimate purpose of the human person. Spiritual knowledge advances through scientific discovery, as understanding the universe contributes to knowledge of God. Theology, as a discipline that is both theocentric and anthropocentric, considers AI a product of human scientific ingenuity. Despite extensive debate over the decades concerning AI’s impact on the human person, few studies have resolved the complex theological and epistemological issues involved. This article contends that AI represents a significant development in creation, rapidly redefining established paradigms. How does AI as imago hominis reshape Christian anthropology, and what are the socio-theological implications? This core question guides our exploration. We will examine the human person as an individual endowed with intellect, sensibility, volition, as well as imago Dei. In contrast, AI is governed by code and programmers, and is characterized as imago hominis, subject to inherent limitations. By examining the relationship between AI as imago hominis and the human person as imago Dei, this paper succinctly addresses some key ethical and anthropological concerns. Full article

This paper explores how the interpretations of the phrase “tian you qi zhong 天誘其衷” in the Zuozhuan 左傳 (The Zuo Commentary) have changed over time. These changes reflect early Confucian perspectives on the relationship between Heaven and humanity. By examining the polysemous terms (you 誘 and zhong 衷) and by comparing transmitted texts with excavated manuscripts (e.g., Guodian 郭店, Shangbo 上博, and Tsinghua corpora), the paper demonstrates a vital dilemma in early Chinese philosophy: whether Heaven endows moral qualities or simply awakens the innate dispositions of human beings. The paper traces the moralization of tian 天 (Heaven) from the Shang 商 dynasty’s theocentric worldview to the Zhou’s 周 focus on ethical responsibility, showing how the Zuozhuan bridges archaic religious beliefs and emerging Confucian humanism. Traditional commentaries read tian you qi zhong as Heaven “bestowing goodness” or “guiding moral intention,” while the manuscript evidence suggests that the phrase actually meant Heaven “descending its heart or will” to attune human affairs to the cosmos. Han exegetes redefined the term you as pedagogical guidance due to Confucianism’s growing emphasis on self-cultivation. By contextualizing the phrase at a larger backdrop of discussions of the Mandate of Heaven (tianming 天命) and moral cultivation, the study contends that early Confucians transformed tian from a deity figure to a moral principle dwelling in the human capacity, integrating religious reverence and ethical emancipation. This interdisciplinary approach studies ongoing scholarly discussions on the interrelationship between religion, ethics, and philosophy in early China. Full article

This paper addresses the longstanding tension between reason and revelation in Islamic religious epistemology, with a focus on the thought of Ibn Taymiyyah (d. 728/1328). It aims to reassess his critique of philosophical theology (falsafa and kalām) and explore his constructive alternative to rationalist metaphysics. The study adopts a descriptive–analytical methodology, combining close textual reading of Darʾ Taʿāruḍ al-ʿAql wa al-Naql and Naqd al-Manṭiq with conceptual analysis informed by contemporary religious epistemology and philosophy of religion. The findings reveal that Ibn Taymiyyah advances a triadic epistemological model centered on revelation (naql), reason (ʿaql), and innate disposition (fiṭrah). He refutes the autonomy of reason, redefines logic as a tool rather than a judge, and repositions fiṭrah as an intuitive foundation for belief. His approach emphasizes the harmony of sound reason with authentic revelation and challenges the epistemic assumptions of speculative theology. By presenting a comparative table of rationalist and Taymiyyan epistemologies, the study demonstrates how Ibn Taymiyyah’s framework anticipates key themes in Reformed Epistemology and the cognitive science of religion. The conclusions suggest that his vision offers a coherent, theocentric paradigm for religious knowledge that is highly relevant to the contemporary philosophy of religion and Islamic theology. Full article

The judgment of Eve in Genesis 3:16 has traditionally been construed as an etiological curse on the relationship dynamics between genders, garnering scholarly scrutiny on the terms for desire and rule. Many exegetes regard this verse as the biblical rationale for patriarchal cultures throughout history. Despite attempts to ameliorate the notion of husbandly rule to protectorship, guidance, and loving servant-leadership, the power asymmetry between genders hinges on the interpretation of a simple Hebrew preposition b^e, commonly translated as “over” at the end of Genesis 3:16 as “he shall rule over you”. This article re-examines the semantics of the linguistic pairing of the particular ruling verb māšal followed by the preposition b^e through three verses in close proximity: Genesis 1:18, Genesis 3:16, and Genesis 4:7. Given the contextual sensitivity inherent in flexible prepositions, a theocentric reinterpretation of the surrounding narrative opens the possibility for a new redemptive reading by rendering the preposition as “with,” a meaning well within its semantic spectrum. In that case, to a woman hurt by betrayals from the animal, botanical, and human realms of her new existence, God promises help in healing her damaged marriage by intensifying her emotional desire for her husband, then chiding Eve to include him in her future decisions: “and he must rule with you”. Full article

In recent years, medicine has been increasingly described as “Baconian”, in reference to the scientific methodology laid out by Francis Bacon (1561–1626), who, in criticizing Aristotle’s natural philosophy, called for cultivating useful knowledge in order to eradicate disease and extend human life by attenuating aging. Contemporary medicine is often described as “Baconian” insofar as it is devoted to the relief of suffering and the expansion of choice. These two features continue to exert pressure on medicine to expand understandings of both suffering and wellness. Recent attempts to reclassify human aging as a disease, for instance, bear witness to the Baconian impulse. In this article, I discuss and critique the religious origins of Bacon’s call for a new kind of practical rationality in service of improving humanity, showing that they were deeply theological and considerably informed by events recorded in the biblical book of Genesis. I will also argue that the theological nature of Bacon’s program, while theocentric in nature, suffers from inattention to Christology, which challenges Bacon’s theology and the Baconian Project. Attending to Christological concerns modifies Bacon’s approach to bioethics, which recognizes both the fallenness of creation and the power of medicine to address the human condition, especially human aging. Full article

Since the second half of the 20th century, missiology has continued to elevate Missio Dei to a topic of the highest importance in theology. According to Missio Dei, the salvific mission is more theocentric than anthropocentric in that its actuality is wholly rooted in the nature of God. However, much work remains to be conducted to evaluate and reconcile the modern interpretation of the Missio Dei and its predecessor theological doctrines, to avoid illogicalities. Consequently, the responsibility to identify any discrepancies in the systematic knowledge of the Missio Dei falls on the broad shoulders of theology in general, but of missiology in particular. In keeping with this unavoidable intellectual duty, this article interrogates the literature on modern theodicies to improve the conceptualization of the Missio Dei and missionary God in the context of evil and human suffering. The inter-comparative analysis of the biblical Job serves to relate divine perfection and human suffering within process theodicy. Consequently, the intellectual enterprise of this work, with all its shortcomings, not only illuminates another facet of Missio Dei but also motivates further investigation to reconcile mission Dei with the reality of evil, free will, and human suffering. Full article

The Ethiopian Jews of the Beta Israel community are unique in the annals of Jewish history. The community maintained its Jewish identity and devotedly upheld observance of the mitzvot, even in the face of grave physical and spiritual difficulties and unrelenting attempts to persuade them to abandon their religion. Yet, their traditions diverge significantly from the accepted Rabbinic halakhic tradition that is the norm in Israel. This paper examines Yom Kippur observances and describes key differences between the Beta Israel tradition, which reflects the centrality of atonement, and the Rabbinic tradition, which reflects the centrality of repentance. These distinctions stand as manifestations of a set of profound differences within the very consciousness that animates the two traditions. Discussion, using the works of thinkers like Rabbis Joseph B. Soloveitchik, his disciple, Prof. Rabbi David Hartman, and Ethiopian sages, will focus on the more theocentric Beta Israel tradition, in which individuals are perceived, and perceive themselves, as a part of a collective, in contrast to the Rabbinic tradition, which places a greater emphasis on the agency of the individual and human reason. We will highlight the difference between the concepts of “repentance” and “atonement” that are at the root of the two communities’ theologies. Full article

Taking the cue from the recent developments in ecotheology and its concern with a sustainable world where humans, animals and plants may live in harmony with each other, this paper sets out to investigate the representation of nature in the Bible’s origin story. The creation in Genesis is analyzed according to Arran Stibbe’s ecolinguistic framework and “the stories we live by”. The tools used (narratives, evaluations, frames, metaphors, erasure and ideologies) have illuminated an outstandingly popular story and highlighted its potential for meaning in the tension between contrasting worldviews: dominion vs. stewardship; innocence vs. knowledge; theocentrism vs. anthropocentrism. The analysis of narrative and linguistic elements suggests that the world beyond—represented by God, the heavens, the sky—coincides with the order within the whole of creation. The origin story proves deeply ambivalent as it features humans in two antithetical roles depending on the story’s timeline: first as guardians of the created world and then as outcasts full of shame. Going against God’s command is framed as an act of self-betrayal that breaks the unbreakable bond between humans and God, and subverts the perfect harmony of human society within the natural world. Full article

This study explores the stories and experiences of female Muslim leaders in K-12 Islamic schools in Greater Toronto Area (GTA), Canada. Using the Islamic Leadership theory and practice framework, visible minority leaders from K-12 Islamic Schools were empowered to share their leadership narratives reflecting on their own identities as females and Muslim leaders in a multicultural context. Based on interviews with five school leaders, this study unveils that female Muslim leaders in K-12 schools prioritize personalized leadership, compassionate treatment of individuals, adaptive leadership, a strong emphasis on faith-based identity, and a theocentric worldview in their practice of educational leadership. Ultimately, this study sheds light on female Muslim educational leaders’ diverse and profound perspectives, showcasing their roles as initiators, role models, and facilitators of positive change in their communities. Their narratives reveal the significance of faith, compassion, and inclusivity in leadership, serving as valuable insights for enhancing leadership practices in Canadian K-12 Islamic education. Full article

Empirical research on the lives of Christian elite athletes has focused primarily on their appropriation of faith-based behaviours and practices, and the ways in which their value and belief systems impact their performance. While these accounts provide useful insight into personal experience and practical application, they are largely devoid of theological underpinnings. Drawing on the findings of a small-scale qualitative study of the faith journeys of 15 ex-professional footballers, this paper seeks to present a theologically informed understanding of identity formation within elite sport. We begin by problematising the disjuncture between theocentric and anthropocentric approaches to the ways in which the specific identities of Christian elite athletes are often formed. We then explore the key issues that shaped the contours of the respondents’ experiences as they sought to negotiate their faith amidst the harsh realities of professional footballing life. The paper concludes by highlighting the importance of appropriate support networks to identity formation in Christian elite athletes. Full article

In this essay, we analyze Mencius’s ethics through the lenses of Augustine’s critique of pagan virtue and its tendency to self-love. In the first part of this essay, we outline the basic conceptual framework of Augustine’s theory of virtue and the brunt of his criticism of the pagan virtue tradition. In the latter part, we explore how Mencius manages to avoid the Augustinian charge against the pagans that they render virtue subservient to honor, and how he largely agrees with Augustine on what place public performance of virtuous deeds should have. At the same time, Mencius’s emphasis on loving virtue for its own sake at times slides into expressions of taking delight in one’s own virtue, a subtler form of self-love that Augustine identifies especially in the Stoic philosophy. While Mencius gives space to the role of Heaven in his ethic, he lacks the theocentric pathos of Augustine, which includes, inter alia, an acknowledgment of our human frailty and deep dependence on God’s grace. Although Mencius’s ethical ideas ultimately correspond rather to those that Augustine associates with pagan virtue, Mencius represents at least a “higher” form that finds meaningful common ground with Augustine on several important issues. Full article

An influential view among environmentalists and ecologists is that religion, in general, and Christianity, in particular, not only have nothing to offer to environmental ethics but are actually hostile to the environment. I argue that a biblically informed theocentric environmental ethic of stewardship offers rich resources for duty-based environmental ethics in general and, in particular, for establishing grounds for restoration, conservation, and preservation of the environment. Full article