Search Results (251)

This article proposes a newly developed dialogue between Thomistic thought and the social sciences by rethinking the ontological status of the relation. It argues that Thomas Aquinas inaugurated an unfinished ontological revolution when he distinguished a third order of reality, secundum relationem, alongside substance and accident. However, he then focused on the constitutive role of relation within Trinitarian theology and did not develop an ontology of relationality in secular and social life. This latter ontology is now being developed in the social sciences that show how social relations constitute an autonomous ontological reality. This autonomy, however, oscillates between an unfounded naturalism and a cultural relativism characterized by a flat ontology in which social relations are reduced to flows of events. At this point, the author argues, an encounter between Thomistic relational ontology and the social sciences can be fruitful, allowing both to overcome classical substantialism, for which society is a set of naturally sociable individuals, as well as modern constructivist relationism, for which society is a purely autopoietic historical construction. By connecting Thomistic theology, especially Trinitarian relationality, with relational sociology, this paper advances the idea of a social ontology capable of addressing the dilemmas of postmodern society. Full article

Numerous scholarly papers have provoked profound contemplation concerning the intersection of artificial intelligence (AI) and theology, with significant anxiety raised over the plausible diminishment of authentic traditional faith constructs and human spirituality potentially generated or facilitated by advanced AI mechanisms. This paper seeks to illustrate, using a framework of speculative syllogisms, that concerns surrounding AI religion, philosophical theology and the attribution of divine characteristics to AI are not merely sensationalist notions but represent pressing and legitimate issues. While previous studies have alluded to the potential impact of AI on traditional theological dogmas and religious practices, much of this work remains largely theoretical, offering limited concrete illustrations of how AI might fundamentally redefine and reshape these paradigms. Some papers have provided exploratory platforms for discussion, particularly on the potential risks of a new ‘artificial religion’ generated by AI. Building on this speculative foundation, together with some actual instances, this paper seeks to highlight emerging concerns and interpretive possibilities while acknowledging the conjectural nature of such arguments. Rather than offering definitive predictions, the analysis emphasizes the importance of examining how AI could be imagined as reshaping religious thought and practice, and why this warrants further scholarly attention. This paper attempts to provide specific examples, within rational conjectural domains, of how AI may reshape traditional theological dogmas, philosophy, and religious practices, without committing any ‘wishful worries’ or ‘alarmist narratives’. Full article

James Denney’s insistence that the church’s confession of faith “should be sung, not signed” encapsulates a theology of confession that is as provocative as it is neglected. This essay retrieves Denney (1856–1917)—conservative Scottish Calvinist, pastor, and Principal of the United Free Church College in Glasgow—not as a curiosity of Scottish church history but as a theologian whose work offers a coherent and still-urgent account of the church’s confessional vocation. Organized around Christ’s cross, Denney’s ecclesiology resists every temptation to deploy creeds and confessions as instruments of theological gatekeeping or institutional self-definition. Against such tendencies, he proposes their reorientation: from boundary markers to acts of doxological witness, from mechanisms of exclusion to expressions of trust in a gospel that exceeds the church’s own imagining. The essay traces Denney’s biography and pastoral career before examining his mature ecclesiology—on the nature and unity of the church, the function of creeds and confessions, and the promise and limits of ecumenism—setting his confessional minimalism in conversation with the Barmen Declaration (1934) and the Belhar Confession (1982). Together, these documents illuminate a pattern of Reformed confessional faithfulness in which the church’s identity remains open to the disturbing freedom of the gospel. Full article

This article addresses the theological implications of Artificial Intelligence (AI) within the broader Catholic theology of technology. The emergence of AI challenges the traditional theological accounts of technicity and human action and demands a renewed reflection capable of engaging current technological developments and transformations. The study first examines artificial intelligence through the point of view of postphenomenology, highlighting the mediating role of technology in human perception, agency, and world-formation. It then revisits the theological concept of the imago Dei, central to Christian reflections on human activity and technology, by placing in dialogue different theological interpretations of the image of God and their anthropological implications. Offering a brief bibliographic and interdisciplinary review, the article analyses how current debates on AI and the imago Dei reshape questions concerning human uniqueness, creativity, embodiment, and moral responsibility. A renewed theological interpretation of the image of God, integrated with contemporary philosophies of technology, offers valuable insights into the nature of human action and human nature within technologically mediated contexts. The article concludes that Catholic theology can contribute a distinctive and critically constructive perspective to current discussions on artificial intelligence by articulating a more dynamic and relational understanding of humanity, human activity and technological mediation. Full article

Theology and science has, for traditional sciences, been a two way street. It should be no surprise then that foundational issues in semantic information theory and AI may provide insights into religious dogmas: in this case, the Christian doctrine of the Trinity. In the early days of information theory and AI, Donald M. Mackay developed two particular theories based on his research in these domains: complementarityand logical indeterminism. Each of these gives insight to the nature and behaviour of agents (artificial and natural). He also applied these theories to provide further understanding of different aspects of the Trinity. In this paper, we will see how extended and corrected versions of these can provide an understanding of why the Godhead must be multi-personal. Complementarity gives an illustrative model of the Godhead given that He is triune, whereas modal indeterminism shows why incarnation requires multi-personality (the economic Trinity). Here, we also extend the analysis to the ontological Trinity and argue that modal indeterminism also necessitates that each individual person of the Godhead cannot be absolutely omniscient (but only omniscient after their Person): only the Godhead can be absolutely omniscient. This has implications for the general relation between the persons of the Trinity, and suggests that absolute omniscience requires the unity of classical theism. Full article

Artificial intelligence, particularly after the recent explosive advances and widened uses, has fired up the (previously quiet) debates about the nature of reasoning, creativity, and agency. This paper examines these issues through the lens of classical kalām (Islamic theology), with some focus on Muʿtazilite principles. It begins by presenting a concise overview of the major schools of kalām (Muʿtazilism, Ashʿarism, and Māturīdism), highlighting their respective treatments of reason (ʿaql), divine creation, and human action. Then a brief review of modes of reasoning is provided, shedding light on differences between human and artificial reasoning, stressing the distinction between statistically generated outputs and contextually grounded, meaning-oriented cognition. Then, drawing on Muʿtazilite conceptions of reason, objective morality, and true human agency, in particular, the paper argues that contemporary AI systems, despite their impressive capabilities, do not satisfy the conditions for knowledge (ʿilm), creation (khalq), or agency (fiʿl) in the theological sense. It is argued that although they may appear “creative” or displaying origination (ihdāth) capabilities, AI systems, so far and to the extent that current developments seem to indicate, lack the essential features of ʿaql (reason), nafs (soul), rūḥ (spirit), and niyyah (intention) that Islamic theology identifies as the true, defining aspects of human beings. Full article

This paper examines the essence and dilemmas of Hobbes’s mechanical materialism, which posits that all things—God, the soul, and the mind—are bodies subject to mechanical laws. Rejecting metaphysical assumptions, Hobbes emphasizes the absoluteness of bodies over appearances, insisting that all knowledge originates from sensory experience. A central issue in his philosophy is the nature of motion: if every movement requires an external cause, what initiates the first? While Hobbes dismisses the concept of a self-moved mover as incoherent, his appeal to agnostic theology introduces contradictions. To resolve this, he proposes the concept of endeavor (conatus) as the fundamental principle of motion, but it remains insufficient to explain motion’s origin fully. Nevertheless, Hobbes’s philosophical framework offers a materialist perspective for understanding the world, revealing how mechanical processes serve as the foundation for comprehending reality. Full article

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

Conflicts over natural resources reveal the inseparability of issues such as ecological degradation, structural injustice, human dignity, and peace. This article examines the Catholic Church’s pastoral role in such conflicts through the case study of Juan Antonio López, a Honduran lay Catholic leader, environmental defender, and Delegate of the Word who was killed in September 2024 after years of advocacy against extractive projects threatening local communities and water sources. Drawing on political ecology, development theory, biblical reflection, and Catholic Social Teaching, the article argues that conflicts over natural resources cannot be adequately addressed through legal, economic, or institutional frameworks alone. They also require moral, cultural, and pastoral responses capable of sustaining communities in their pursuit of justice and peace. First, the biblical narratives of disputes over wells in Genesis illuminate both the necessity and fragility of legal agreements when fear, domination, and unequal power shape access to life-sustaining resources. Then, in dialogue with the Church’s social magisterium, especially the tradition of integral human development, the article claims that the Church’s distinctive contribution lies in pastoral accompaniment: walking with vulnerable communities, defending the common good, encouraging the development of just societies by raising just individuals, denouncing structures of injustice, and finally witnessing to a just peace rooted in human dignity, fraternity, and care for creation. 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 paper offers ‘memoriography’ as a theo-ethical methodology for working with collective memories of marginalized people. Conducting ethnographic and qualitative research that draws on people’s stories and memories involves practical and philosophical challenges, particularly when these stories are shaped by violence and trauma. This paper critically examines these methodological challenges for theology, ethics, and broader religious studies. On a philosophical level, this paper challenges positivist and colonial assumptions that have limited our capacity to hold and wrestle with collective memory, by conceptualizing memoriography within the post-positivist research paradigm and with hauntological insights. On a practical level, memoriography offers three major hermeneutical suggestions for engaging memories of the marginalized: (1) the necessity of holding multiple temporalities, (2) the significance of attending to paradox and aesthetics in resistance to essentialism, and (3) the importance of understanding the networked nature of collective memory and its implications for interpretation. Through this two-fold analysis, memoriography not only guides us to fully embrace sites of ambiguity and tensions of collective memory, but also calls for us to advocate for conditions that allow these memories to be heard across various sites of scholar-activism. Full article

This essay conducts a comparative analysis of the literary use of kabbalistic motives in the two seemingly very distant authors: Jacques Derrida and Philip K. Dick. It shows how the Lurianic “fable,” conceived in the Derridean terms as a literary récit, shapes their understanding of time as an open-ended game whose outcome remains unknown. It thus wants to prove that Derrida’s essay Given Time, based on the little prose by Charles Baudelaire called “The False Coin,” and the penultimate book by Philip K. Dick, The Divine Invasion, tell the same story which is also a meta-story: a speculative meditation on the nature of temporality and story-telling, which involves the messianic “theology of risk.” In both cases we deal with what the essay terms as an “inverted Gnosticism”: while the traditional Gnostic doctrine envisions time as the factor of the world’s decay and imperfection, Derrida and Dick, inspired by the Lurianic kabbalah, see it as the chance of the world to verify itself, that is, to make itself real and true in the process of “unprejudiced becoming.” Full article

This paper investigates the anthropological and ethical roots of the global ecological and social crisis, centered on Pope Francis’s critique of the “throwaway culture” (Laudato Si’, LS). While LS identifies this crisis in the linear “take–make–dispose” model and the technocratic paradigm—which prioritizes efficiency over moral reflection—this research argues that these macro-societal failures originate in a foundational spiritual pathology: concupiscence. Drawing upon St. John Paul II’s Theology of the Body (TOB), we analyze concupiscence as “appropriation,” the direct antithesis to the human vocation of the “sincere gift of self.” This study aligns LS’s socio-economic critique with Karol Wojtyła’s personalist anthropology, asserting that the systemic exploitation of nature and the marginalization of the vulnerable are structural extensions of the human failure to reread the “language of the body” in truth. The throwaway culture is thus revealed as an axiological reduction—a societal manifestation of lust that reduces both the body and creation to mere objects of utility. Consequently, a genuine ecological conversion (LS) necessitates embracing the “ethos of redemption” (TOB). This transformation of desire is essential to restoring the harmony between humanity and nature, recognizing that the ‘cry of the earth’ and the ‘cry of the poor’ are inextricably linked within an integral ecology. Full article

Bede Griffiths is considered one of the pioneers of interfaith theology. He sought to establish a profound connection between different religious traditions at a time when even Christian ecumenism was still in its infancy. His spirituality, nourished by monastic sources, and his mystical teachings devoted an unusually high degree of attention to the problem of nature. According to his own interpretation, he first found God in nature, then in Christ and the Church, and finally in the comprehensive horizon of religions. This article attempts to demonstrate that his theology of religions, which reflects an explicitly mystical approach, is not simply pluralistic in orientation, but remains committed to Christianity, yet presupposes an almost forced harmony between different religious traditions. An analysis of Griffiths’s most important texts reveals a series of ambiguities and inconsistencies in his thinking that are rarely examined in the relevant literature. By analyzing Griffiths’s mysticism, his conception of nature, and his theology of religions, the article argues that his thinking is still so nuanced and complex that it has potential for the future. Full article

Millenarianism originated from apocalyptic literature in Judaism, emphasizing that the “Messiah” would establish a “millennial kingdom” on earth ruled by the Jews. This ideology became a theoretical weapon for Jews to resist imperial tyranny during classical antiquity and was later embraced by early Christian theology. By the early modern period, with the intense unfolding of the Reformation and social upheavals, the theory of the “millennial kingdom” re-emerged as a mainstream topic in Christian theology. Regarding the nature of the “millennial kingdom” and how it would be realized, early modern Christian factions split into two interpretive camps. One emphasized the spiritual attributes of the “millennial kingdom”, while the other stressed its material aspects, advocating the violent establishment of a political entity on earth ruled by Christians. These two distinct interpretive models ultimately converged on the issue of colonial expansion, transforming millenarianism into a theoretical tool to justify overseas expansion. Full article