Search Results (45)

For the low-lying atolls across Pasifika, climate change is neither hoax nor hypothesis but an imminent and lived reality. If theology is always contextual, then this is our context: ecological collapse unfolding in real time, exposing the fragility of some of our most cherished doctrinal frameworks. This paper responds to the growing call to reconsider the nature and function of doctrine under such pressure. Anglican theologian Mike Higton speaks of the “unfinished conversations” and “many voices” addressing the environmental crisis. This study extends that talanoa by bringing the emerging ‘Pasifika Household of God’ tradition into conversation with the Church’s first sustained post-apostolic household theology: Irenaeus of Lyons’ vision of the oikonomia theou. Bringing the Pasifika tradition as developed in the Pasifika Conference of Churches (PCC) declarations into conversation with Irenaeus’ cosmic ktisiology, this paper challenges the dominance of Western doctrinal formulations and calls for repentance through a return to humanity’s true vocation of theosis—divine participation within and as part of what creation itself is becoming in Christ. This vision stands in stark contrast to empire’s apotheosis: the pursuit of false divinity through conquest, neoliberal success, and escapist eschatologies. In the Patristic–Pasifika partnership here proposed, doctrine is not a static catalogue of propositional beliefs but a sacramental indwelling. Doctrine becomes dwelling as depth of tradition meets depth of place. Full article

This work of historical theology profiles the unique role of Sergius Bulgakov (1877–1944) in the unfolding of Russian Orthodox theology over the last century. It narrates the role in his thought of the contested figure of Sophia (the personification of divine wisdom), with special focus on to how his creative appropriation of this ancient concept led him to propose modifications of the church’s doctrines of creation and deification. Our focus on deification acknowledges that patristic sources regarding this topic were only made ready for Russian theological research in the first decades of the twentieth century. Concurrently, another novelty came into vogue among the Russian intelligentsia during these same years: the evocation of both esoteric and biblical versions of Sophia, along with the promulgation of an original theological framework known as sophiology, a development pioneered by Vladimir Solovyov. These unique cultural and religious vectors, deification, creation theology, and sophiology, and their relation to Orthodox trinitarianism, converged around the year 1910 in the life and scholarship of Sergius Bulgakov, while also being firmly resisted by conservatives. A brilliant, wide-ranging, and independent thinker, Bulgakov began as a Marxist economist whose midlife conversion led him to the priesthood and a professorship at a prominent Russian seminary. Bulgakov went on to create one of the last century’s most ambitious and creative Orthodox systematic theologies, an endeavor made possible through his sheer mastery of numerous scholarly sources that, over three decades, he explicated in light of the emergence of sophiology, the worldview of which he became the leading proponent. Against opposition by colleagues at the St. Sergius Theological Institute, where he served as dean, Bulgakov expanded sophiology into a panentheistic theological system that highlighted and integrated concepts of religious living, deification, and cosmology within a vast panoply of other Christian theological dogmas that he examined. This introductory historical account summarizes a selection of Bulgakov’s pioneering innovations, with special emphasis on the reception of his ideas during his lifetime and the decades since. Full article

Recent studies show that psychedelics such as psilocybin and LSD can reliably occasion spiritual or “mystical-like” experiences under supportive conditions, and the spiritual dimension of these experiences may contribute to their reported mental health benefits. Scholars have begun exploring how such experiences might relate to spiritual growth within Christian frameworks, but most theological engagement has drawn primarily on Western sources. This article addresses that gap by bringing Orthodox Christianity into dialogue with Western Christian theology on questions of psychedelic spirituality. Drawing on traditions beginning in Christianity’s earliest centuries, we argue that Orthodoxy offers distinctive and largely unexplored resources that both challenge and enrich existing approaches. We highlight five themes. First, Orthodoxy’s insistence that profound spiritual experience belongs to the universal Christian vocation rather than a spiritual elite reframes contemporary discussions of mystical experience. Second, the tradition’s recognition of diverse catalysts for spiritual awakening, and its understanding of ascetical preparation as receptive rather than self-generating, provides a framework for evaluating psychedelic experiences that sometimes resemble other mystical experience by their orientation and fruits. Third, the doctrine of the divine energies offers a framework for understanding genuine encounters with God’s real presence and activity in creation, allowing comparison with Western accounts of the Holy Spirit’s activity. Fourth, Orthodoxy’s emphasis on ongoing formation within Christian communities situates spiritual experience within a broader process of transformation. Fifth, Orthodox traditions of spiritual discernment, including the neptic tradition’s caution against acquisitive seeking of mystical states, offer well-developed criteria for evaluating authenticity, a matter of urgency given the diversity of claims surrounding psychedelics. Rather than requiring radical revision of Christian theology, we argue that engagement with psychedelic experiences can occur within established frameworks when guided by discernment, formation, and communal accountability. By placing Orthodox and Western perspectives in constructive dialogue, this study contributes to a richer ecumenical understanding of psychedelic spirituality within Christianity. Full article

Drawing on the encyclical Laudato Si’ issued by Pope Francis in 2015, this paper sketches a Christian ecological spirituality for Chinese cultural contexts. The paper first examines the meaning of ecological spirituality, analyzing its deep biblical roots and subsequent theological implications. It then develops a contextual Christian ecological ethics by exploring the significance of Laudato Si’ for ecological spirituality in China in conversation with the cultural and philosophical resources of China. The paper argues that ecological spirituality is neither external to Christian ethics nor an ad hoc Christian response to ecological accusations and crises. Rather, ecological spirituality lies at the core of Christian faith and scripture, embodying a deep understanding of the organic and interconnected relationship between God, the natural world, and human beings. With deep Christian roots, ecological spirituality possesses abundant resources in the Bible, the Church Fathers, and the Eastern Orthodox and Roman Catholic traditions. The Christian doctrines of creation, trinity, incarnation, and eschatology, as well as Christian sacramental theology all demonstrate ecological dimensions. Thus, the Christian faith, as evidenced by the encyclical Laudato Si’, can respond decisively to the ethical challenges posed by contemporary ecological crises, especially in deep dialogue with local traditions such as the wisdom resources of China. Full article

This article offers a reassessment of the Intelligent Design doctrine by engaging probability theory, complexity theory and contemporary artificial intelligence. Andrey Kolmogorov’s work shows that chance belongs to an intelligible mathematical order and that complex structures can arise from patterns that admit concise description. This challenges the assumption that improbability signals an external designer and instead points to a creation whose inner rationality is stable and fruitful. Insights from self-organizing systems strengthen this view by showing how new forms of order emerge from the interaction of fluctuation and natural constraint. Recent advances in artificial intelligence including AlphaFold, de novo protein design and the Brain-Derived Hebbian architecture make aspects of this intelligibility visible by modeling and predicting biological form and basic patterns of reasoning without recourse to explicit foresight. Their capacity to generate coherent structures under learned constraints reflects the rational order of creation, which Christian theology identifies with the Divine Logos. This order provides a deeper account of divine action than interpretations of Intelligent Design grounded solely in structural improbability. Full article

This article adopts a comparative mythology framework in order to situate creation myths within a broad cultural context. It examines how different societies conceptualize the emergence of the universe through the interconnected notions of thought and word. The study demonstrates that, despite cultural diversity, these narratives articulate shared principles concerning the mental and linguistic foundations of existence while preserving tradition-specific expressions. The analysis is based on qualitative content analysis of primary mythological texts drawn from Hindu, Maori, Maya, Maiana, Dogon, Polynesian, Ancient Egyptian, and Turkish traditions, encompassing sources ranging from the Rig Veda and the Popol Vuh to the theology of Ptah and Dogon doctrines of word-based creation. These materials were examined through hermeneutic reading practices and comparatively evaluated using concept-oriented analytical categories. The findings indicate that cosmogonic myths operate beyond mere narrative description by structuring coherent models of creation in which cognitive intention and verbal articulation play constitutive roles. Full article

This article discusses Karl Barth’s use of W.A. Mozart’s music in the doctrine of creation (in Barth’s Church Dogmatics) in relation to Mozart’s music. I propose an approach for understanding how and why Mozart’s music was able to contribute to the theological delimitation of das Nichtige, a key concept in Barth’s theodicy, in a way that Barth’s discursive argumentation could not. Scholars have discussed whether the music for Barth functions as a parable about the Kingdom of God or as a secular artistic statement that feeds into Barth’s theological argument. Whereas Barth may have used Mozart playfully in some places, he uses Mozart strictly as a secular artist in the discussion of das Nichtige. Therefore, it becomes important to establish the extent to which Barth’s use of Mozart is musically well-founded. I use recent musicological discussions of Mozart’s piano concertos as a background for my own description and close reading of the first movement of Mozart’s piano concerto K. 451 (1784), concluding that Barth’s brief and unsubstantiated description of Mozart’s music in the Church Dogmatics can be substantiated to a large extent, precisely as what Barth claimed it to be: an artistic and secular statement, not a theological one. Full article

This paper presents a methodological framework, Tonal Isomorphism (TI), derived from Tonal Meta-Ontology (TMO), focusing on operational protocols rather than ontological foundations. Tonal Isomorphism is framed as a meta-protocol rather than a metaphysical doctrine: its purpose is to provide a transferable logic that bridges disciplinary silos. We argue that knowledge breakthroughs can emerge not through trial-and-error experimentation alone, but through the isomorphic translation of tonal structures into domain-specific models. The methodology is demonstrated through three key contributions: (1) the Operationalization of Metaphysics, where tonal principles are expressed in executable forms such as the ToneWarp Equation and integrity-preserving responsibility chains; (2) the Unified Generative Field, a cross-domain modeling scaffold applicable to contexts ranging from arithmetic closure to digital trust protocols; and (3) the Generative Proof, which positions the methodology itself as a living demonstration of its claims, resistant to external mimicry. In an era defined by AI’s capacity for replication and simulation, Tonal Isomorphism offers a framework for knowledge generation where truth is not fixed discovery but a defensible, continuously enacted act of creation. Full article

Based on the imago Dei theory, this essay attempts to establish a correspondence between the union of natures in Christ and the relationship between man and creation, focusing attention on the communication of idioms and reciprocal indwelling. It compares the dominion that man is called to exercise over nature by divine vocation as an image of the hypostatic union, with the despotic dominion, so widespread in modern times, that reflects the fall and is characterized by conflict and not by harmony. Finally, it is maintained that the form of dominion inspired by the application of the Christological doctrine inserts man in necessity and the cosmic rhythms, favoring the development of a human community aligned with the liturgical cycle and founded on peace. Full article

Recent attempts to reconcile the doctrine of original sin with evolutionary theory have sought scientific validation for the historicity of Adam and Eve, particularly through arguments for a single ancestral pair. This paper critically examines such efforts, arguing that they constitute a disguised form of creation science, selectively engaging with evolution to preserve classical Christian anthropology. Through biblical exegesis, theological hermeneutics, and biological research, this study demonstrates that these approaches rest on uncertain scientific and theological premises. Genesis 1–11 is sapiential rather than historical, and genetic evidence biological evidence points to population-oriented emergence of our species. Theological attempts to preserve a literal Adam and Eve rest on an outdated view of revelation as mere information transfer, leading to conceptual confusion and misinterpretation. The pursuit of a historical Adam and Eve as a scientific reality ultimately distorts both theology and science, reducing theology to ideology and fundamentalism while undermining its engagement with mystery and transcendence. Full article

Taking as its point of departure Pope Benedict XVI’s comment that ‘[e]ach of us is the result of a thought of God’, this article explores how the divine idea of the self bears promise for enabling a Catholic theological response to certain features of contemporary Western culture. This cultural setting is discussed first, using the interpretations of Philip Rieff and Carl R. Trueman, and their conceptualities of ‘psychological man’ and ‘expressive individualism’. The dominant contemporary view of human identity thus presented is markedly individualistic, being focused on an inward sense of self. The dominant approach to human meaning is similarly individualistic, being the satisfaction or expression of that sense of self. While both Rieff and Trueman point to a widespread loss of religious faith as pivotally important to for the emergence of these cultural paradigms, they mostly leave aside questions regarding the truth claims of specific religions in responding to them. Secondly, the scholastic doctrine of the divine ideas is discussed, with a view to presenting an alternative approach to human identity and meaning based on the contention that each human person ‘is the result of a thought of God’. Thirdly, the article concludes by drawing out the notions of identity and meaning implied by this doctrine, along with its inextricable relation to a specifically Catholic understanding of God. This understanding includes within it a distinct approach to human sociality in Christ, which answers directly to the individualism of contemporary culture, as outlined by Rieff and Trueman. Full article

The paper examines the main components of the Christian view of creation in light of a scientific worldview. Although no scientific theory can refute or corroborate the doctrine of creation, the current state of natural sciences does have some impact on the formation of creationism. The author underlines this influence and depicts the importance of a rational and aspectual approach to the Christian idea of creation and the Creator–creation relationship. The concept of creation is also presented as having significant consequences for the expression of various elements of religious doctrine, including the place of man in the world. Full article

From his election, it was clear that Pope Francis advocated for the poor and the protection of creation. However, both areas are linked to ethical aspects of the economy. This paper demonstrates that although new aspects of Catholic economic ethics emerged with Pope Francis, they show a continuity with the Church’s social doctrine. Pope Francis is under fire from two directions. He is under attack from both economically minded conservatives and liberals. This paradox is interesting since these areas indicate Pope Francis’ teaching is partly static and dynamic. It is here that the dichotomy of continuity and progression is most visible. The Catholic Church theologically reflected on economics and then gradually in a transdisciplinary perspective. In this paper, we examine both methodologically and substantively the static elements of the Church’s teaching on the economy. We point to the slow but firm critical articulation of the Church’s opposition to the ethics of the capitalist economy. A qualitative method was used for the research, so primary and secondary Church documents and the theological and economic literature were applied. These were compared, opinions were contrasted, and a conclusion was drawn to justify the hypothesis. Full article

This article explores the ethical dimensions of cosmetic surgery, offering a comparative analysis of perspectives from both the Orthodox and the Catholic moral theologies. Both traditions uphold the sanctity of the human body as a creation of God, emphasizing the importance of maintaining its integrity and dignity. However, their approaches to the ethical implications of cosmetic surgery might reveal distinct theological nuances that reflect their unique doctrinal and cultural contexts. By examining the theological foundations, doctrinal teachings, and contemporary ethical debates within both traditions, this study seeks to illuminate how Orthodox and Catholic ethics address the complexities of bodily modification. The analysis highlights the ways in which each tradition navigates concerns related to vanity, identity, and the pursuit of physical perfection, offering insights into their shared values as well as their distinct perspectives. This interdenominational study aims to contribute to ecumenical and intercultural dialogue, fostering greater understanding and respect between the two original Christian traditions. By engaging with the ethical considerations surrounding cosmetic surgery, this article provides a platform for deeper reflection on the role of the body in Christian spirituality and the ongoing relevance of these issues in a diverse and interconnected world. Full article

I will read Genesis 3:16 through the lens of Genesis 4. While Eve has become a fixed object in traditional interpretation as a dangerous temptress for man and the cause of humanity’s fall into sin, her story does not end in this chapter. Eve’s creative agency as “mother of all living” becomes the framework for the drama that unfolds in Genesis 4. Her body and her voice carry the story of life into the future. This essay shows the connection between Genesis 3:16 and the story in Genesis 4 by moving beyond a linguistic analysis of the common verbs, mashal and teshuqah. I will read the two texts together with the ancient scribes who distinguished Genesis 3:16 by placing this one verse between two setumah markers. Likewise, the story of Eve in Genesis 4:1–5:2 is placed between two setumah markers, thereby showing that ancient Hebrew readings emphasized a close relationship between Genesis 3:16 and Genesis 4:1–5:2. This is opposed to the Christian chapter division, which separates Genesis 3 from the story in Genesis 4, and places Genesis 3 in an authoritative position for the sake of extrapolating the doctrine of the fall into sin with the woman playing the central role in the fall story. I will further engage in deep reading, literary analysis, and performance criticism, and argue that Eve tells her own creation story with masterful subversiveness and creative audacity. The attempt of the essay is to reorient the dominant negative view of Eve toward a more positive, complex, and nuanced reading of her character in the Genesis text. Full article