Expressing the Inexpressible?
Edited by Thomas Hardtke, Ulrich Schmiedel and Tobias Tan
After the tsunami on the day after Christmas 2004 representatives of different religious claimed this natural disaster to be a punishment by God. From a Catholic and feminist point of view, this essay explains this phenomenon by the traditional concept of classical theism. This concept is seriously undermined by radical suffering. The article introduces the American theologian Elizabeth A. Johnson as an attempt to imagine the suffering God who is mysteriously present in absence—not as providing a solution to the problem of God and evil but as a more appropriate response, encouraging not only practical consequences but also the hope for the resurrection of the dead. Johnson’s thinking is discussed in conjunction with the awareness of the limits of theoretical reflection.
Retrospection and Future Prospects
Edited by Elizabeth Harris, Paul Hedges and Shanthikumar Hettiarachchi
Contributors are: Graham Adams, Tony Bayfield, Abraham Velez de Cea, Gavin D’Costa, Reuven Firestone, Ray Gaston, Elizabeth Harris, Paul Hedges, Shanthikumar Hettiarachchi, Haifaa Jawad, Kristin Beise Kiblinger, Paul F. Knitter, Oddbjørn Leirvik, Marianne Moyaert, Mark Owen, Alan Race, Sigrid Rettenbacher, Perry Schmidt-Leukel, Leonard Swidler, Philip Whitehead, Janet Williams, Ulrich Winkler.
Religion, Politics and Philosophy
Edited by Agon Hamza
Althusser and Theology intends not so much to fill a gap in Althusser scholarship as to make an important contribution to the contemporary radical left movement. In this regard, Althusser and Theology is of significant importance in the current debates on the Left concerning its relation to theology. It will also contribute to the ongoing debate on Althusser, as well as opening up a new perspective on his philosophical project.
Contributors are: Roland Boer, Stanislas Breton, Isa Blumi, Geoff Pfeifer, Agon Hamza, Warren Montag, Vittorio Morfino, Knox Peden, Panagiotis Sotiris, Ted Stolze, Jana Tsoneva, and Gabriel Tupinambá.
S. Daniel Breslauer
future. God, understood as the Eternal Thou ever present throughout all time, stands for the idealized pattern of these promises. God as Eternal Thou undergirds the paradigm of a family becoming all that an ancestor contains as potential. 37 Buber considered the oath given to Abraham “the constant
revelation of esoteric texts and radical interpretations, attempts have been made to obfuscate and tone down certain Bratslav teachings and to present a single straightforward platform. The latter initiative is part and parcel of an intra-Bratslav campaign to eradicate from R. Naḥman’s teachings extreme
Philosophical and Interreligious Perspectives
Edited by Frederiek Depoortere and Magdalen Lambkin
Theology in Global Dialogue
Edited by Norbert Hintersteiner
While exploring a variety of approaches in Europe on the topic, several authors also ask: How can God be named and thought in Europe, which finds itself in the midst of complex crosscultural and interreligious processes - particularly as immigration increases and peoples of non-Christian faith traditions name and think God in ways that differ from and sometimes conflict with Europe's dominant religion(s) and secular culture? What function and impact will traditional God-talk have in a globalizing Europe as religions such as Islam, Hinduism, and Buddhism move into the foreground?
This volume not only reveals the broad spectrum of its topic but also documents the vivid seeking undertaken by a new generation of European theologians and scholars of religion who openly engage the question of how to live and believe in Europe today, facing complex global challenges.
unbridgeable gulf that separates Greek wisdom from Jewish faith. The biblical and post-Christian outlook on history is futuristic, perverting the classical meaning of historein , which is related to present and past events. In the Greek and Roman mythologies and genealogies the past is re-presented as an
Asher D. Biemann
the present, so do dreamers of eternity most often yearn for eternity not at the end but in the midst of time. “The supratemporal act is realized in the temporal,” wrote Paul Tillich in his 1910 dissertation on Schelling’s philosophy of history. 15 “The eternal,” writes Elliot Wolfson of Rosenzweig