Search Results (36)

Can theology be considered a creative science? How can we define creativity in the work of the theologian? This article offers a meta-theological inquiry on the roles of creativity and tradition in innovating theological knowledge. After distinguishing between problem- and solution-driven creativity, I show that both theology and science require a living tradition to test, correct, and stabilize proposals over time. I introduce second-order cybernetics as a heuristic vocabulary through which to view observer-inclusive inquiry in theology. I analyze the main sources of theological novelty: inspiration, prophetic impulse, and charisms, whose discernment and reception shape the incorporation of novelty into Tradition. I argue that, likewise, in second-order cybernetics a system can maintain its identity by adapting to new issues, contexts, and forms of experience through negative and positive feedback mechanisms. These mechanisms preserve coherence in the system and allow for the diffusion and institutionalization of genuine novelty. Full article

Architectural discourse is a specialised language whose key terms shift with context, which complicates empirical claims about meaning. This study addresses this problem by testing whether a rigorously audited, reproducible NLP framework can recover a core theoretical distinction in architectural language, specifically the conceptual versus physical split, using Japanese terms as a focused case. The objective is to evaluate contextual embeddings against static baselines under controlled conditions and to release an end-to-end pipeline that others can rerun exactly. We assemble a ~1.98-million-word corpus spanning architecture, history, philosophy, and theology; train Word2Vec (CBOW, Skip-gram) and a fine-tuned BERT on the same sentences; derive embeddings; and cluster terms with k-means and Agglomerative methods. Internal validity is assessed using the Adjusted Rand Index against a phenomenological gold standard split; external validity is correlated with WordSim-353; robustness is examined through a negative-control relabelling and a definitional audit comparing FULL and CLEAN corpora; seeds, versions, and artefacts are pinned for exact reruns in the archived environment; and identity across different hardware is not claimed. The study finds that BERT cleanly recovers the split with ARI 0.852 (FULL) and 0.718 (CLEAN). BERT and CBOW show no seed variation. Both Word2Vec models hover near chance, but Skip-gram shows instability across seeds. We provide a transparent, reusable methodology, with released assets, that enables falsifiable and scalable claims about architectural semantics. Full article

This essay examines the reception of Western mystical theology in early twentieth-century Russian religious thought, showing how leading Russian thinkers—such as Ivanov, Frank, Bulgakov, and Berdyaev—reinterpreted Meister Eckhart’s central categories (Gottheit, Abgeschiedenheit), often in significant conjunction with Nietzschean and Tolstoyan doctrines. It reconstructs a distinctive philosophical current—“mystical anarchism”—emerging at the intersection of apophatic theology, political eschatology, and the critique of violence. Through a detailed analysis of primary texts, the essay argues that Russian philosophers radicalized the doctrine of detachment into a political ontology of freedom, aimed at challenging both metaphysical authority and social coercion. While drawing extensively on negative theological traditions, their most original contributions appear not in strictly speculative or metaphysical terms, but rather in the ethical and political domain. Particular attention is given to Berdyaev’s notion of an “apophatic sociology,” which articulates freedom as the negation of all power of man over man and as the condition of a communal life no longer bound by abstract categories of morality and knowledge. The article concludes that Russian religious thought offers an original contribution to understanding mysticism as a resource for ethical and critical philosophy. Full article

This study leverages emotional arc modeling along with close reading to examine the Chinese Ye Xian, Perrault’s Cendrillon, and two Grimm versions. While computational modeling suggests that Cinderella tales share similar “recognition scaffolds,” their emotional architectures reflect distinct moral universes. Story peaks and valleys vary according to individual narrative resolutions to a universal problem of virtue unrecognized. Ye Xian descends to maximum negative sentiment when sacred bonds rupture, aligning with Buddhist-Daoist ethics in which divine-human reciprocity supersedes other bonds. Perrault’s arc offers surprising asymmetry: linguistic violence (Culcendron) defines every valley, while material transformation marks every peak. The 1812 Grimm tale oscillates between degradation and elevation with peaks and valleys suggestive of a syncretism between folk magic and Protestant theology. The 1857 version flattens into a rough semblance of Perrault’s emotional architecture, but peaks and valleys reflect Protestant, rather than aristocratic, values. These many shapes of Cinderella suggest fairy tales may serve as a flexible emotional technology. Themes of good and evil are key features of these emotional architectures, but how they are expressed vary from tale to tale. Full article

In his passion, Jesus Christ was a victim of the intentional violent acts of others, which were highly likely to have been traumatic for him and those around him. In the Eucharist, traumatizing acts and events are represented through symbolism, narrative and action. Although the body is a common doctrinal and eucharistic trope, particularly in Paul, the flesh, which is prominent in Johannine imagery, is a more distinctively Christian symbol as well as being more generative for a eucharistic theology of the victim. In the eucharistic elements of separated bread and wine, Christ the priest is presented as also the paradigmatic victim. His shed blood, which was not reassimilated into his flesh at his resurrection, indicates an abiding earthly humanity in solidarity with other victims. For traumatized victims, where space in the Eucharist is provided for the acknowledgement of suffering and other negativity, participation in it may be a pathway of transformation. Traumatized victims might themselves continue this priestly transformation in the world, bearing, like Christ, the sins and woundedness of others and contributing to Christian witness, instruction and healing. Full article

There is an ongoing debate about whether Christian theology has had positive or negative effects on the natural environment. Included in this debate is the role of Christian missions acting in colonial environments. This article investigates the relationship between Protestant agricultural missions and their environments, using the documents of the first World Missionary Conference (Edinburgh 1910) and the third World Missionary Conference (Tambaram 1938), as well as several related documents. Although the history of agricultural missions can be backtracked into the 19th century, they were not regarded as an independent branch of missions until the early twentieth century. In 1910, neither the home boards of Protestant missions nor the older generation of missionaries had any vision for agricultural missions, and traditional culture—including agriculture—was seen as superstitious and full of heathen beliefs. However, agricultural missions developed rapidly in the decades between Edinburgh and Tambaram and broadened into rural missions due to a change in vision. The deplorable rural areas of the younger Christian churches called for ‘rural reconstruction’, and rural missions were welcomed as the most important agents to undertake this challenge. The environment of the church and countryside was enlarged and, by 1938, included economic and social environments, known as the fourth dimension of the church and missions after preaching, education, and medical care. Full article

One of the main cultural achievements of modernity, according to Hartmut Rosa, is that it has nearly perfected “human beings’ ability to establish a certain distance from the world while at the same time bringing it within our manipulative reach”. Although this ‘achievement’ has ensured many remarkable scientific and technological developments, the consequences for culture have been more negative, often taking the form of what is often referred to as the malaise of modernity. Over time, this malaise has intensified to make way for what is now commonly known as the crisis of meaning, which pivots around the erosion of three orders of meaning, named and discussed by John Vervaeke: the nomological order, the narrative order, and the normative order. The work of G. K. Chesterton is consulted, in this article, to grapple with the deeper theological meaning of the modern malaise and the present crisis of meaning. In Chesterton’s work, it is better to interpret any cultural crisis, like the Edwardian cultural crisis he saw first-hand, as well as the current meaning crisis, through theology, and especially in relation to the doctrines of God’s goodness, the goodness of created order, and the doctrine of original sin, narrated as the fall of man. Through this, it becomes possible to better understand and articulate Chesterton’s theological mediation of culture as a more specific aspect of his larger hermeneutical awareness. Full article

The God on Mount Sinai is the most widely used figure in Christian Negative Theology, with Dionysius Areopagita being its most famous interpreter. As Denys Turner described in his work The Darkness of God, the Dionysian God dwelling in the darkness has an intimate relationship with the Sun in the “Cave Allegory” of Plato’s Republic. This paper clarifies the complex relationship between these two figures, which remains largely underexplored in Turner’s book. The Dionysian God has three kinds of divine darkness: the first one stems from the Neoplatonist Porphyrius, who reinterpreted the darkness of the Cave to defend a Platonic positive view of the material world; the second one is attributed to Church Father Origen, who applied the Platonic philosophy to re-interpret the God on Mount Sinai; and finally, the last divine darkness, inspired by the Life of Moses, written by Gregory of Nyssa, which reaches the ultimate negation of any light. Full article

This article features an interdisciplinary analysis of the aborted Korean apostolate plan (1566–1571) described by the Jesuit missionary Gaspar Vilela (c. 1525–1572) in a letter dated 3 November 1571. This analysis’s foundation rests on Jesuit assumptions regarding the conception of an imagined Korea, a construct that Vilela discerned upon with a confidence that emanated from his awareness of the Jesuit order’s political power. The notion of an imagined Korea arguably drew from a creativity implied by the missionary imagination, an idea evidenced in thinking processes of perspective, positive/negative consubstantiality, radical self-assessment, and reduction advocated by anthropologists increasingly willing to engage with theology. Although Vilela’s plan seems far removed from the relativism of today’s more empathetic missionaries, the letter nonetheless emphasized a somewhat flexible mindset that contravened the ideas of more dogmatic Jesuit Europhiles. The 1571 Vilela letter captured the aspirational rhetoric of the Jesuits who dreamed about Korea, but these missionaries had not yet faced the adversities that would ultimately extinguish the missionary order’s already fragile hopes for a Korean ministry. This article focuses on the second half of the 1571 Vilela letter, while a future article will focus on the first half of the same letter. Full article

The negative impacts of COVID-19, the ongoing war between Russia and Ukraine, political unrest, and natural disasters in sub-Saharan Africa have caused widespread suffering. In light of these crises, many have questioned the relevance of theology in addressing such complex challenges. This article tackles critical questions such as: How can public theology effectively engage with the socio-political and economic issues facing sub-Saharan Africa? What role does public pastoral care play in fostering resilience within these communities? Can theology provide tangible support in the face of widespread suffering, and if so, how? The article argues that public theology offers a resilient framework to guide communities through these difficult times, particularly when integrated with public pastoral care. Public theology can provide hope, support, and a sense of purpose to those affected by engaging both spiritual and social dimensions. The article further explores how public pastoral care, as a practical expression of public theology, can address individuals’ and communities’ emotional, psychological, and spiritual needs. Ultimately, it demonstrates that public theology is relevant and essential in fostering resilience and promoting human flourishing in the face of adversity. Full article

The experiential bias in modern understandings of spirituality has led to readings of the pre-modern texts of Pseudo-Dionysius as referring to “negative experiences” of faith. Denys Turner, Bernard McGinn, and others have outlined the mistaken “spiritual positivism” of such readings and their contrast with the negative dialectics of the classical apophatic tradition. Indeed, the philosophical parameters of the Christian mysticism of the Dionysian tradition would deny “mystical experience” to be “experience” as such. Nevertheless, several modern theologians have attempted to integrate interpretations of the experiential in Christian mysticism into their theology. These include Sara Coakley in the idea of spiritual sense in her theology of the body, Karl Rahner in the conception of spiritual touch within his theology of grace, and Louis Dupré’s view that there is religious significance in the experience of “emptiness” in modern-day atheism. I shall contrast these attempted integrations with the critique of “mystical experience” within classical understandings of apophaticism. Full article

The non-dual path—which runs through the undercurrent of all the great traditions and religions at their esoteric and initiatory level—is underpinned by the doctrine of Unity, namely the fact that the ultimate Reality is one. In this respect, negation is neither local nor tied to a positive content (simple negation), nor does it affirm elsewhere the existence of what it denies (presuppositional negation), but it presents itself, in a more original way, as the neutralization of all determination and dualism, i.e., of false assumptions on what there is that prevent us from accessing to that which, being unqualifiable, really is. In order to grasp the meaning of the via negativa as a path of deconstruction and disidentification (Neti-Neti) and of the apparent obscurity of non-knowledge (Agnosia), which is expressed in the lexicon proper to negative theology (silence, abyss, inexpressible, unrepresentable, non-manifest), the questioning about the Being-in-itself must not be separated from that about one’s own Self. This original negativity, which proceeds from the metaphysical ignorance of the truth of the self and the truth of what is (Avidyā), once lifted, opens the way to the subjective apprehension of Reality, i.e., the perspective of transcendental interiority: the Supreme Identity between the Being-in-itself and Oneself. Full article

In You Shall Be as Gods, Erich Fromm (1900–1980) defines his position as nontheistic mysticism. This research clarifies the term, considers its importance within Fromm’s humanism, and explores its potential origins. The nontheistic mystical position plays a central role in Fromm’s understanding of the relationship between mysticism and organized religion, religion and religiosity, and it clarifies the relationship between religion, philosophy, and social psychoanalysis, whose combination constitutes his humanistic ethics. Nontheistic mysticism relates, as well, to Fromm’s understanding of human nature; it involves the question of the relationship between language, perception, and experience. The nontheistic mystical position is linked to Fromm’s negative theology, the x experience, and idolatry. Hence, the nontheistic mystical position is relevant to Fromm’s understanding of self-realization and his vision of a sane society. Unlike some scholarly opinion, the conclusions of this paper suggest that Fromm’s humanism is not radical, as long as radical is defined as an absolute atheistic secular feature that eliminates the range of religious language and experience. Rather, it is a broad and cautious humanism that, on the one hand, internalizes the transcendent divinity into the human subject and transforms it into anthropological–ethical phenomena, but, on the other, implies that atheism carries the risk of an idolatrous identification of the human being with God. Consequently, this humanism requires a religious–mystical component to adequately portray the spiritual and ethical potentials of humanity and its challenges. Nontheistic mysticism is a consciousness mechanism aimed at the fine-tuning of the individual’s moral compass, which is affected by the pathologies of normalcy that prevail in all societies. Full article

Although declarations of the death of God seem to be provocations announcing the end of the era of theology, this announcement is actually central to the Christian revelation in its most classic forms, as well as to its reworkings in contemporary religious thought. Indeed provocative new possibilities for thinking theologically open up precisely in the wake of the death of God. Already Hegel envisaged a revolutionary new realization of divinity emerging in and with the secular world through its establishment of a total order of immanence. However, in postmodern times this comprehensive order aspired to by modern secularism implodes or cracks open towards the wholly Other. A hitherto repressed demand for the absolute difference of the religious, or for “transcendence”, returns with a vengeance. This difference is what could not be stated in terms of the Hegelian System, for reasons that poststructuralist writers particularly have insisted on: all representations of God are indeed dead. Yet this does not mean that they cannot still be powerful, but only that they cannot assign God any stable identity. Nietzsche’s sense of foreboding concerning the death of God is coupled with his intimations of the demise of representation and “grammar” as epistemologically bankrupt, but also with his vision of a positive potential for creating value in the wake of this collapse of all linguistically articulated culture. He points the way towards the emergence of a post-secular religious thinking of what exceeds thought and representation. Full article

Throughout church history, there have been those who stressed the limits of our ability to speak with confidence about God and extolled the nobility of silence in the face of God’s ineffability. Dionysius the Areopagite famously asserted, “With regard to the divine, negations are true, whereas affirmations are inadequate”. Apophatic silence is presented as respectful of the mysterious otherness of God. Christian preaching is a practice that refutes all attempts at negative, apophatic theology. Every sermon participates in the wonder of the uniquely Jewish and Christian claim that God not only speaks but also invites, even commands, humanity to speak about God as well. Christian preaching is suspicious of any attempt to sentimentalize silence in the name of humble acknowledgement of human limitations to speak truthfully about God. Preaching therefore requires the courage to speak up and speak out with the God who, in Jesus Christ, has spoken to us. The silencing of the voices of women, persons of color, and others who claim to know that God is with them is an aspect of neocolonial oppression that preaching cannot abide. Preaching is a protest against all those who would tell the voiceless that some things are better left unsaid. Full article