Celebrating John Cobb's Global Spirit

John B. Cobb, Theologian, Academic, Pragmatist

John Cobb's Global Spirit

https://processandfaith.org/john-cobbs-global-spirit/

by Bruce Epperly

September 23, 2015

"As a Christian theologian, Cobb asks “Can Christ be good news?” and then

proceeds to share the good news of a faith that is inclusive, healing, hospitable,

and growing; a faith that embraces the marginalized, placing them at the center

of the theological adventure." - Bruce Epperly

In my last contribution, I reflected on Bernard Loomer’s vision of “size” or “stature” as the ability to embrace as much of reality as possible, including contrasting positions, without losing your spiritual center. Perhaps no theologian in recent times has been as inclusive as John Cobb. John has been my teacher and mentor for over forty years and is one of models upon which I have based my own teaching, ministry, writing, and administration. I have been inspired by Cobb’s vision of Christ as the embodiment and lure of God’s aim at creative transformation. In a polarizing age, I have taken to heart Cobb’s affirmation that Christ is the Way that excludes no way. Christ is the inspiration for the quest for truth and enables us to embrace wisdom and healing wherever it is found.

Cobb’s global spirit is embodied in the breadth of his theological and ethical commitments. Many theologians and scholars choose to focus on the micro, staying with the same subject matter their whole careers. In contrast, Cobb has always been on the move, and inspires his students to be ecumenical and dynamic in spirit as well. Cobb has been a leader not only in process theology but also in reflections on ecology and global climate change, economics, interfaith dialogue, pluralism, feminism, the intersection of theology and prayer, to name a few of the areas in which he has illumined laypersons, academics, and pastors. Cobb’s theology is both academic and practical. His work reminds scholars that one of our vocations is to be agents of creative transformation, bringing healing and justice to the world. As a Christian theologian, Cobb asks “Can Christ be good news?” and then proceeds to share the good news of a faith that is inclusive, healing, hospitable, and growing; a faith that embraces the marginalized, placing them at the center of the theological adventure.

If theology and philosophy are to tell big stories, intended to transform and heal the world,

then nothing is too small or too large for a theologian’s interest. - Bruce Epperly

As students at Claremont, many of us thought that between the creativity of John Cobb and David Griffin, there would little room for innovation on our part. Over the course of our careers, we discovered that Cobb and Griffin opened the door for our own creative thinking. Just think of the creativity of some of my classmates – Jay McDaniel, Catherine Keller, David Lull, Rita Nakashima Brock, and Rebecca Parker! Nothing is off limits or out of bounds for a process theologian. If theology and philosophy are to tell big stories, intended to transform and heal the world, then nothing is too small or too large for a theologian’s interest. In my own journey, I find myself dialoging with Cobb as I embark on my own adventures as a process theologian whose work has embraced healing and wholeness, spiritual formation, ministerial well-being, biblical studies, complementary medicine, and emerging Christianity. There is always more to explore if we are faithful to the God of process. There are more pathways to healing than we can imagine if we affirm that the aim of the universe – God’s vision – is toward the production of beauty.

I am grateful for the wisdom of John Cobb and his willingness to support his students with affirmations and inspirations. His way invites us to see holiness in every pathway of truth and work toward healing of this good earth and its peoples.

* * * * * * * * * *

Wikipedia - John Cobb

https://en.wikipedia.org/wiki/John_B._Cobb

Below is a selection of content from Wikipedia's fuller discussion:

John B. Cobb, Jr. (born February 9, 1925) is an American theologian, philosopher, and environmentalist. Gary Dorrien has described Cobb as one of the two most important North American theologians of the twentieth century (the other being Rosemary Radford Ruether).[1] Cobb is often regarded as the preeminent scholar in the field of process philosophy andprocess theology—the school of thought associated with the philosophy of Alfred North Whitehead.[2] Cobb is the author of more than fifty books.[3] In 2014, Cobb was elected to the prestigious American Academy of Arts and Sciences.[4]

A unifying theme of Cobb's work is his emphasis on ecological interdependence—the idea that every part of the ecosystem is reliant on all the other parts. Cobb has argued that humanity's most urgent task is to preserve the world on which it lives and depends,[5] an idea which his primary influence—philosopher and mathematician Alfred North Whitehead—describes as "world-loyalty."[6]

Cobb is well known for his transdisciplinary approach, integrating insights from many different areas of study and bringing different specialized disciplines into fruitful communication. Because of his broad-minded interest and approach, Cobb has been influential in a wide range of disciplines, including theology, ecology, economics, biology and social ethics.

In 1971, he wrote the first single-author book in environmental ethics—Is It Too Late? A Theology of Ecology—which argued for the relevance of religious thought in approaching theecological crisis.[7] In 1989, he co-authored the book For the Common Good: Redirecting the Economy Toward Community, Environment, and a Sustainable Future, which critiqued current global economic practice and advocated for a sustainable, ecology-based economics. He has written extensively on religious pluralism and interfaith dialogue, particularly between Buddhism and Christianity, as well as the need to reconcile religion and science.

Cobb is the co-founder and current co-director of the Center for Process Studies in Claremont, California.[8] The Center for Process Studies remains the leading Whitehead-related institute, and has witnessed the launch of more than thirty related centers at academic institutions throughout the world, including twenty-three centers in China.[9][10] Cobb is also founder and president of the Institute for the Postmodern Development of China, which uses Whiteheadian ideas in order to move toward a sustainable economy and address practical problems associated with social change and globalization.[11]

Recently, Cobb co-founded the organization Pando Populus. Pando Populus aims to create an "ecological civilization," and is co-organizing a major conference on "Seizing An Alternative" with the Center for Process Studies in June 2015.

Transdisciplinary work

Although Cobb is most often described as a theologian, the overarching tendency of his thought has been toward the integration of many different areas of knowledge, employing Alfred North Whitehead's transdisciplinary philosophical framework as his guiding insight.[1] As a result, Cobb has done work in a broad range of fields.

Philosophy of education

Cobb has consistently opposed the splitting of education and knowledge into discrete and insulated disciplines and departments.[24] He believes that the current university model encourages excessive abstraction because each specialized area of study defines its own frame of reference and then tends to ignore the others, discouraging interdisciplinary dialogue and inhibiting a broad understanding of the world.[24]

To combat these problems, Cobb argues that discrete “disciplines” in general—and theology in particular—need to re-emerge from their mutual academic isolation.[25] Theology should once again be tied to ethical questions and practical, everyday concerns, as well as a theoretical understanding of the world. In service to this vision, Cobb has consistently sought to integrate knowledge from biology, physics, economics, and other disciplines into his theological and philosophical work.[26]

Constructive postmodern philosophy

Alfred North Whitehead, Cobb's

primary intellectual influence.

Cobb was convinced that Alfred North Whitehead was right in viewing both nature and human beings as more than just purposeless machines.[27] Rather than seeing nature as purely mechanical and human consciousness as a strange exception which must be explained away, Whiteheadian naturalism went in the opposite direction by arguing that subjective experience of the world should inform a view of the rest of nature as more than just mechanical. In short, nature should be seen as having a subjective and purposive aspect that deserves attention.[27]

Speaking to this need of moving beyond classically "modern" ideas, in the 1960s Cobb was the first to label Whiteheadian thought as “postmodern.”[28] Later, when deconstructionists began to describe their thought as “postmodern,” Whiteheadians changed their own label to “constructive postmodernism.”[29]

Like its deconstructionist counterpart, constructive postmodernism arose partly in response to dissatisfaction with Cartesian mind-matter dualism, which viewed matter as an inert machine and the human mind as wholly different in nature.[29][30] While modern science has uncovered voluminous evidence against this idea, Cobb argues that dualistic assumptions continue to persist:

"On the whole, dualism was accepted by the general culture. To this day it shapes the structure of the university, with its division between the sciences and the humanities. Most people, whether they articulate it or not, view the world given to them in sight and touch as material, while they consider themselves to transcend that purely material status."[29]

While deconstructionists have concluded that we must abandon any further attempts to create a comprehensive vision of the world, Cobb and other constructive postmodernists believe that metaphysics and comprehensive world-models are possible and still needed.[29][31] In particular, they have argued for a new Whiteheadian metaphysics based on events rather than substances.[29][32] In this formulation, it is incorrect to say that a person or thing ("substance") has a fundamental identity that remains constant, and that any changes to the person or thing are secondary to what it is.[33] Instead, each moment in a person's life ("event") is seen as a new actuality, thus asserting that continual change and transformation are fundamental, while static identities are far less important.[34] This view more easily reconciles itself with certain findings of modern science, such as evolution and wave-particle duality.[35]

Environmental ethics

Ecological themes have been pervasive in Cobb's work since 1969, when he turned his attention to the ecological crisis.[5] He became convinced that environmental issues constituted humanity's most pressing problem. Cobb writes:

"During the seventies my sense of the theological vocation changed. I did not lose interest in developing the Christian tradition so as to render it intelligible, convincing, and illuminating in a changing context. But I did reject the compartmentalization of my discipline of 'constructive theology,' especially in its separation from ethics, and more generally in its isolation from other academic disciplines... I was persuaded that no problem could be more critical than that of a decent survival of a humanity that threatened to destroy itself by exhausting and polluting its natural context."[5]

Cobb went on to write the first single-author book in environmental ethics, Is It Too Late? A Theology of Ecology, in 1971.[36] In the book, he argued for an ecological worldview that acknowledges the continuity between human beings and other living things, as well as their mutual dependence. He also proposed that Christianity specifically needed to appropriate knowledge from the biological sciences in order to undercut its anthropocentrism (human-centeredness) and devaluation of the non-human world.[37]

City Hall in Claremont, California. Cobb has
lived and worked in Claremont since 1958.

Critique of growth-oriented economics

Cobb's economic critiques arose as a natural extension of his interest in ecological issues. He recognized that he could not write about an ecological, sustainable, and just society without including discussion of economics.[38]

As part of his investigation into why economic policies so frequently worsened the ecological situation, in the 1980s Cobb decided to re-evaluate Gross National Product (GNP) andGross Domestic Product (GDP) as measures of economic progress.[39] Together with his son, Clifford Cobb, he developed an alternative model, the Index of Sustainable Economic Welfare (ISEW),[39] which sought to "consolidate economic, environmental, and social elements into a common framework to show net progress."[40] The name of the metric would later change to Genuine Progress Indicator (GPI).[41] A recent (2013) article has shown that global GPI per capita peaked in 1978, meaning that the social and environmental costs ofeconomic growth have outweighed the benefits since that time.[42]

Cobb also co-authored a book with Herman Daly in 1989 entitled For the Common Good: Redirecting the Economy Toward Community, Environment, and a Sustainable Future, which outlined policy changes intended to create a society based on community and ecological balance. In 1992, For the Common Good earned Cobb and Daly the Grawemeyer Award for Ideas Improving World Order.[43]

In recent years, Cobb has described current growth-oriented economic systems as the "prime example of corruption" in American culture and religion:

"Since the rise of modern economics, Christians have been forced to give up their criticism of greed, because the economists said "greed is good, and if you really want to help people, be as greedy as possible."”[44]

Cobb sees such values as being in direct opposition with the message of Jesus, which in many places explicitly criticizes the accumulation of wealth. Because of Christianity's widespread acceptance of such economic values, Cobb sees Christians as far less confident in proclaiming the values of Jesus.[44]

Biology and religion

Along with Whitehead, Cobb has sought to reconcile science and religion in places where they appear to conflict, as well as to encourage religion to make use of scientific insights and vice versa.[45]

In the area of religion and biology, he co-wrote The Liberation of Life: From the Cell to the Community with Australian geneticist Charles Birch in 1981. The book critiqued the dominant biological model of mechanism, arguing that it leads to the study of organisms in abstraction from their environments.[46] Cobb and Birch argue instead for an "ecological model" which draws no sharp lines between the living and non-living, or between an organism and its environment.[47] The book also argues for an idea of evolution in which adaptive behavior can lead to genetic changes.[48] Cobb and Birch stress that a species "co-evolves with its environment," and that in this way intelligent purpose plays a role in evolution:

"Evolution is not a process of ruthless competition directed to some goal of ever-increasing power or complexity. Such an attitude, by failing to be adaptive, is, in fact, not conducive to evolutionary success. A species co-evolves with its environment. Equally, there is no stable, harmonious nature to whose wisdom humanity should simply submit. Intelligent purpose plays a role in adaptive behaviour, and as environments change its role is increased."[49]

The Liberation of Life stresses that all life (not just human life) is purposeful and that it aims for the realization of richer experience.[50] Cobb and Birch develop the idea of "trusting life" as a religious impulse, rather than attempting to achieve a settled, perfected social structure that does not allow for change and evolution.[51]

Religious pluralism and interreligious dialogue

Cobb has participated in extensive interreligious and interfaith dialogue, most notably with Masao Abe, a Japanese Buddhist of the Kyoto School of philosophy.[52] Cobb's explicit aim was to gain ideas and insights from otherreligions with an eye toward augmenting and "universalizing" Christianity.[53] Cobb writes:

"...it is the mission of Christianity to become a universal faith in the sense of taking into itself the alien truths that others have realized. This is no mere matter of addition. It is instead a matter of creative transformation. An untransformed Christianity, that is, a Christianity limited to its own parochial traditions, cannot fulfill its mission of realizing the universal meaning of Jesus Christ."[54]

In short, Cobb does not conceive of dialogue as useful primarily to convert or be converted, but rather as useful in order to transform both parties mutually, allowing for a broadening of ideas and a reimagining of each faith in order that they might better face the challenges of the modern world.[55][56]

Cobb has also been active in formulating his own theories of religious pluralism, partly in response to another Claremont Graduate University professor, John Hick.[57] Cobb's pluralism has sometimes been identified as a kind of "deep" pluralism or, alternately, as a "complementary" pluralism.[58] He believes that there are actually three distinct religious ultimates: 1) God, 2) Creativity/Emptiness/Nothingness/Being-itself, and 3) the cosmos/universe.[59] Cobb believes that all of these elements are necessary and present in some form in every religion but that different faiths tend to stress one ultimate over the others.[60] Viewed in this way, different religions may be seen to complement each other by providing insight into different religious ultimates.[61] Cobb's pluralism thus avoids the criticism of conflating religions that are actually very different (for instance, Buddhism and Christianity) while still affirming the possible truths of both.[61]

Revitalizing Christianity in a pluralistic world

David Ray Griffin. Cobb co-founded the
Center for Process Studies with Griffin in 1973.

Cobb believed that through at least the nineteenth century and the first half of the twentieth century, American Protestant theology had been largely derivative from European (specificallyGerman) theology.[62] In the late 1950s, Cobb and Claremont professor James Robinson decided that the time had come to end this one-sidedness and move to authentic dialogue between American and European theologians.[63] To establish real mutuality, they organized a series of conferences of leading theologians in Germany and the United States and published a series of volumes called "New Frontiers in Theology."[64]

After writing several books surveying contemporary forms of Christian Protestantism, Cobb turned in the mid-1960s to more original work which sought to bring Alfred North Whitehead'sideas into the contemporary American Protestant scene.[65] Cobb aimed to reconstruct a Christian vision that was more compatible with modern knowledge and more ready to engage with today’s pluralistic world.[58] He did this in a number of ways.

For one, Cobb has stressed the problems inherent in what he calls the “substantialist” worldview—ultimately derived from Classical Greek philosophy—that still dominates Christian theology, as well as most of western thought.[66] This "substantialist" way of thinking necessitates a mind-matter dualism, in which matter and mind are two fundamentally different kinds of entities. It also encourages seeing relations between entities as being unimportant to what the entity is "in itself."[67] In contrast to this view, Cobb follows Whitehead in attributing primacy to events and processes rather than substances.[66] In this Whiteheadian view, nothing is contained within its own sharp boundaries. In fact, the way in which a thing relates to other things is what makes it "what it is." Cobb writes:

“If the substantialist view is abandoned, a quite different picture emerges. Each occasion of human experience is constituted not only by its incorporation of the cellular occasions of its body but also by its incorporation of aspects of other people. That is, people internally relate to one another. Hence, the character of one's being, moment by moment, is affected by the health and happiness of one's neighbors.”[66]

For Cobb, this metaphysics of process is better-aligned with the Bible, which stresses history, community, and the importance of one’s neighbors.[66]

Claremont School of Theology, 2013

Also, instead of turning further inward to preserve a cohesive Christian community, Cobb turned outward in order to discover truths that Christianity may not yet possess.[53]This is in direct opposition to those who feel that Christianity as a religious system is absolutely final, complete, and free of error. Cobb has not only turned to other religions (most notably Buddhism) in order to supplement Christian ideas and systems,[68] but also to other disciplines, including biology, physics, and economics.

In fact, Cobb has not shied away even from re-imaging what is now regarded as the “traditional” Christian notion of God. He does not believe that God is omnipotent in the sense of having unilateral control over all events, since Cobb sees reconciling total coercive power with love and goodness to be an impossible task.[66] Instead, all creatures are viewed as having some degree of freedom that God cannot override.[69] Cobb solves the problem of evil by denying God’s omnipotence, stressing instead that God’s power is persuasive rather than coercive, that God can influence creatures but not determine what they become or do.[70] For Cobb, God’s role is to liberate and empower.[71]

Against traditional theism, Cobb has also denied the idea that God is immutable (unchanging) and impassible (unfeeling).[72] Instead, he stresses that God is affected and changed by the actions of creatures, both human and otherwise.[66] For Cobb, the idea that God experiences and changes does not mean that God is imperfect—quite the contrary. Instead, God is seen as experiencing with all beings, and hence understanding and empathizing with all beings, becoming "the fellow sufferer who understands."[73]Cobb argues that this idea of God is more compatible with the Bible, in which Jesus suffers and dies.

Additionally, Cobb's theology has argued against the idea of salvation as a singular, binary event in which one is either saved or not saved for all time. Rather than seeing one's time in the world as a test of one's morality in order to enter a heavenly realm, Cobb sees salvation as the continual striving to transform and perfect our experience in this world.[66] Cobb's idea of salvation focuses less on moral categories and more on aesthetic categories—such as a preference for intense experience over dull experience, or beauty rather than ugliness. Cobb writes:

"If morality is bound up with contributing to others, the crucial question is: What is to be contributed? One contribution might be making them more moral, and that is fine. But finally, true morality cannot aim simply at the spread of morality. It must aim at the wellbeing of those it tries to help in some broader sense. For process thought that must be the perfection of their experience inclusively."[66]

Cobb admits that the idea of morality being subservient to aesthetics is "shocking to many Christians,"[66] yet he argues that there must be more to life than simply being morally good or morally bad and that aesthetic categories fulfill this function specifically because they are defined as goods in themselves.

Within the last twenty years, Cobb has become increasingly distressed by the popular identification of Christianity with the religious right and the weak response of mainstream Protestants. To encourage a stronger response, he organized Progressive Christians Uniting with the noted Episcopal priest George Regas in 1996,[74] chaired its reflection committee, and edited a number of its books. As the perceived gap between the policies of the American government and Christian teaching grew wider, these books moved beyond simply reformist proposals. The last of these was entitled Resistance: The New Role of Progressive Christians.

Cobb's most recent book is entitled Spiritual Bankruptcy: A Prophetic Call to Action. It argues against both religiousness and secularism, claiming that what is needed is the secularization of the wisdom traditions.[75]

The influence of Cobb's thought in China

Process philosophy in the tradition of Alfred North Whitehead is often considered a primarily American philosophical movement, but it has spread globally and has been of particular interest to Chinese thinkers. As one of process philosophy's leading figures, Cobb has taken a leadership role in bringing process thought to the East, most specifically to help China develop a more ecological civilization—a goal which the current Chinese government has written into its constitution.[76][10]

With Zhihe Wang, Cobb founded the Institute for Postmodern Development of China (IPDC) in 2005, and he is currently the president of its board of directors.[11] Through the IPDC, Cobb helps to coordinate the work of twenty-three collaborative centers in China, as well as to organize annual conferences on ecological civilization.[9][10]

John Caputo - "Hoping Against Hope" in Poetic Structure, Chapter 1

I am slowly reading through two books - one by John Caputo, Hoping Against Hope, and the other by Peter Rollins, The Divine Magician. Both authors are friends with one another resulting from Peter's studies with John over the years. And as I am reading through each book I will try to capture each author's very similar journeys to the other by creating a poetic structure to their thoughts and insights. In this initial installment of poems I have attempted, however imperfectly, to put my pen to this task hoping to discover each author's profound vision of life through Continental Philosophy and Radical Theology. And then, at the end of this poetic section I will attempt a commentary  based on each author's approach and use of radical theology. Enjoy.

R.E. Slater

October 28, 2015

A Profane Spirituality

by R.E. Slater*

I see in myself three people -
as a boy in my youth,
a young man in rectory training,
and my older, more mature self.

Each version of myself is lost -
in the fearful wonder of boyhood,
in the zealotry of religious fervor,
in eternal wonder as a mature academic.

Yet each voice conflicts with the other -
resonating through my head and heart and soul,
where none are willing to be at peace,
so unlike each version of myself to the other.

Daily then I bear three existential yokes -
the religion of the Rose haunted by gift,
the nihilism of grace inhabiting reality,
the insistence of God as elusive phantom
    each nestled deep within the unconditional.

And there I lie in unsheltered turmoil -
discovering myself beyond self-made walls,
admitting the more I live the less sure I become,
of my positions, verities, creeds, and even my very self.

And now, as I stretch out my theologic (or philosophic) legs,
I reach for the infinitely eternal in the mortality of my being,
so that in whichever direction or sense of time I am in,
I may at last be found in a kind of constructed peace,
    spanning all three versions of my fractured self.

- R.E. Slater
October 25, 2015

*abridged observations derived from
John D. Caputo, "Hoping Against Hope"

@copyright R.E. Slater Publications
all rights reserved

The Death of Nihilism

by R.E. Slater*

So long as I am,

death is not;

when death is,

I am not.

- Epicurus, ancient Greek Poet

The postmodern condition is existentially nihilistic,
which is incredulous to admit, but more than this, it is inhuman,
envisioning a humanity without memory or monstrosity,
or, without history, which is most unthinkable!
because history depends upon memory,
where hopes or fears are dashed,
dying with the death of our sun by star death.

And when all is done and history set aright,
all thought will have expired unthought,
and in the place of absolute spirit,
will be an absolute nothingness,
a pure catastrophe infinitely consuming,
and truly terminal condition of cosmic proportions,
bearing no hint to any presence of life having lived.

There will then be no feelings of dehumanization,
simply a post-human condition where death has died all deaths,
and mortal immortality is pure negation without reminder,
so that like Epicurus' own view of nihilistic death,
so too will be the end of all cosmic history,
as our universe, which was never ours, moves to oblivion,
and being becomes nothing and hope is no longer.

- R.E. Slater
October 25, 2015

*abridged observations derived from
John D. Caputo, "Hoping Against Hope"

@copyright R.E. Slater Publications
all rights reserved

The Sacredness of My Idol

by R.E. Slater*

Like Adam of old -

I reach for the object of my desire,
but am forbade its holy grasp,
and when thus forbidden,
lust for it's power all the more,
investing into it magical powers,
of being, of presence, of nurture,
as it rises in my eyes like a sacred thing,
made inaccessible by outside denial, lusting
its capture where once there was no fiat constraining.

This thing has now become the fiction of my heart,
tearing me into so many pieces by its holy perception,
become now a sacred thing by other-denial,
transformed from mere material object,
to something God-like,
feared and lusted,
presenting itself as balm of life and salve,
to all known ills or found strife,
giving to me its sacred protection.

Vainly my desires are triply doubled,
inextinguishable, burning,
consuming my every thought,
prohibited its clutch,
filling its magic husk,
with whatever I think it may mean,
for my desires, nay my satisfactions!
reborne as I am,
by its sublime profane presence.

- R.E. Slater
October 25, 2015

*abridged observations derived from
Peter Rollins, "The Divine Magician"

@copyright R.E. Slater Publications
all rights reserved

* * * * * * * * * *

Radical Theology is a philosophical conversation without biblical input to its conservation except for its existential contributions of cultural belief sets drawn from past and present religious communities. What this means is that radical theology is ideally an neutral (not atheistic) conversation of all things religious, irreligious, and all points in between.

For the Christian believer this would present an immediate conundrum and one not easily sorted out and yet, if considered as an hermeneutical tool, may present to the Christian the possibility of examining the underpinnings of the church's faith while attempting to launch a post-Christian, post-secular, (post)post-modern conversation with society at large. One that is very much needed in this day and age of religious argument and cultural wars.

The value then for Christian theology might be found in the opportunity to re-examine the church's hermeneutical belief set lately based upon Western Analytic thought since the age of Enlightenment through a combination of Continental Philosophical thought utilizing radical theology's newer development as an existential / phenomenological dissecting tool to re-right Christian hermeneutic thought and convention back into contemporary conversation with society once again.

Alone, present day church culture has gone along its own (secular) trajectories that have not seemed very "biblical" but more "culturally ingrained" and as such, have departed from the "biblical traditions" of the bible to its own re-interpretation of them. However, through continental philosophy and radical theology a return to a biblical hermeneutic laced with possibility and expanded thought might be discovered again. And in the finding re-discover the Person and Work of God in His missional outreach to today's turbulent societies.

Admittedly, using radical theology as an hermeneutical tool may seem incongruous with the overall attempt of examining God's Will and Word through the bible. However, it is through this dispassionate tool set that the possibility of hearing God's testimony again with new ears and new hearts may be reached. How? By breaking down the non-essentials of one's faith and casting these into the fires of darkness so that categories like doubt and uncertainty might be allowed to live in the hearts of the broken to rediscover Jesus' salvific work afresh.

Nor should radical theology be considered simply an atheistic study but rather a non-religious study (or, an a/religious study) that will challenge Christian beliefs at their core. And in the challenging help the Christian church rediscover its faith-life once removed from its culturally-based religious belief sets pre-determining what that faith-life now looks like to what it may become stripped of its religious dogmas and re-focused (or centered) upon Jesus Christ.

Radical theology can therefore be a useful tool both for both the atheist in examining a world without God (or, in Jack Caputo's sense, a world which has absorbed all that God is into its very bones, as a world where God has died and now "divinely insists" within its secular structures). Or, for the Christian church, in examining a world where God may have died in one sense to then "insist within its very structures" while in another sense continues to live as the God we know risen from death with renewed power and vigor to export salvation fully to all the world both intrinsically and extrinsically.

Without radical theology one cannot form a foundation of understanding that would include this "both-and, either-or" sublimity of God's divine work of imputing His sovereign will and Spirit-infused power into humanity's structures (nor even that of the cosmos, inanimate and indeterminately determined as it now exists). But with radical theology a Christian theologian may fully exert a theistic approach above the "roar of religiosity" with an empirical knowledge that even within the nature of nature itself - or, the nature of social structures and humanity itself - that God is there, partnered with us, to bring about His glory and will, however we describe it.

To be sure, an atheistic approach to radical theology would not admit this; or rather, would tell the Christian church that this is an abomination to the usage of radical theology itself. But, this would then portend to the atheistic belief the more superior approach when in fact it is but one approach based upon internal subjectivity prejudiced towards a kind of atheistic "neutrality." For the Christian believer, that prejudice is not his or her internal choice, being smitten by the opposite conviction that God is here and is not dead. That He has been radically transformed by death and resurrection and now made alive in desperately new ways as a Living Being extending throughout the cosmos of His creation. That despite claims of His ontological death, God is very much alive to rule over the evil of this world presenting its generations with existential despair and uncertainty. For the Christian then, radical theology can be a tool set to recover the church's sight - as well as this lost world's vision - of the God who rules and is higher than the wisdom of men and the power of evil.

Used in this sense then, radical theology ironically allows for hope, which is a hope that Jack Caputo looks for too in his own secular, a/theistic approach, though in a different sense from the Catholic tradition he had grown up with - first in naivety as a child, and then as a fervent believer in religious training. A unique training that allowed him to investigate the hermeneutical structures of his faith so that he might do the hard work of examining not only his beliefs, but that of the church's too, as it cross-sects with normative Christian theological structures.

So then, this subject of a "Christian radical theology" can be a hard one to discover, uncover, and move forward given its many premises. But it can be done so long as it is known that what lies ahead is the Scylla and Charybdis of academic biblical criticism:

"Biblical criticism is perennially caught between the Scylla of interpretive freedom

and the Charybdis of irrelevance. Too much hermeneutic freedom and the tradition

disintegrates, losing its epistemological appeal. Too little interpretive freedom and

the Bible becomes merely an irrelevant historical artifact, rather than the living

Word of God." Inherently, evangelical biblical interpretation is unquestionably

caught between a need for relevance and the need for textual validity." - anon

Philosophers of the world, and especially Christian-based philosophers such as Jack Caputo, give to Christian theologians the gift of insight set apart from the church as they are. The church itself has enough of its own burdens let alone to carry the weight of skepticism and disbelief upon its shelf of self-examinations and opportunities. But each theological era must bear its yoke and into this post-Christian era has come radical theology's contemporary insights which may be either (i) demonized by apologetic discourse and excised away or, (ii) addressed with the solemnity and gravity that it deserves. For readers here we would encourage the latter approach in the power and wisdom of the Spirit of God as is possible upon those few men and women expert enough in theology to carry forth this battle of self-examination to the greater good of God's Spirit.

Peace,

R.E. Slater

November 2, 2015

Radical Theology as a Language of Critique of All Normative Theologies and Religious Traditions of Hermeneutic Knowledge

As lead in to the article below here is my generally positive reaction to Radical Theology if used arightly in form, method, thought, and dissent as a counter-balance to the analytic traditions of Westernism. And especially, for our purposes here, as Continental redactor to Westernized Christian theology, dogma, and religious thought, as institutionalized through the church and within its cultural-political structures of Western society:

"Continental Philosophy is the philosophical arbitrator between Western and non-Western
traditions as well as philosophical foundation for all non-Western Analytic thought and

discussion. As such, Radical Theology has become the essential face of the Continental
tradition speaking into all sacred and religious spaces of normative cultural thought and
expression. Especially within a post-modern, post-secular, post-Christian, societal and
political context. Commonly described as a language of dissent, it is more than this, by
presenting a context for positive evaluation and critique of secular modern culture
and religion uplifting the inherent reductionism of humanity so naturally engraved
within the heart of Westernism's capitalistic excesses, economics, and government."

- R.E.Slater, October 25, 2015

* * * * * * * * * *

Radical theologies

http://www.palgrave-journals.com/articles/palcomms201532

by Mike Grimshaw | Affiliations

Palgrave Communications 1, Article number: 15032 (2015) ​doi:10.1057/palcomms.2015.32

Received 07 September 2015

Accepted 07 September 2015

Published online 13 October 2015

Abstract

Radical theology as a field encompasses the intersections of constructive theology, secular theology, death-of-God theologies, political theologies, continental thought, and contemporary culture. It expresses an inter-disciplinary engagement and approach dedicated to redefining the very terms of theology as a concept and practice. This article provides an introductory overview to a multi- and inter-disciplinary thematic collection dedicated to thinking in this area.

It used to be social science orthodoxy that [stated] that "not only was religion in decline but that there was no place for theology or allied religious discussion and critique." Religion was something that could be explained—and explained away. Theology was to be relegated to seminaries and kept within very strict disciplinary boundaries. The future was to be secular—and more importantly, secularist. The humanities were more open to religion, especially within historical and literary studies, most often as a means of understanding texts and historical events. There was of course Religious Studies, an area that as a “studies” strove for disciplinary authenticity, but in intention and focus was often misunderstood by other areas in the university and the wider public. Also, the growth of Religious Studies as a post-war, Cold War field cannot be ignored, and here the study and the support of the study of religion arose often as counter to communism. Yet this was a field that was far more diverse within Religious Studies or Religion departments than many outside could ever hope or wish to understand. Politically it ranged from hard left to hard right. The areas of specialization within such departments often meant colleagues had far more in common with those in other departments than within their own. But one thing was usually a constant: there was no place for theology.

Furthermore, even if there existed a combined department, there was Theology and then there was Religion or Religious Studies and the boundaries between them were often strictly policed. The same types of demarcation tended to occur within combined programmes of Philosophy and Religious Studies; philosophy of religion was allowed but theology was usually forbidden. Therefore, even if religion was allowed, albeit often grudgingly, theology was viewed, at best, with suspicion, especially within the Anglosphere. In this I am speaking primarily of state-funded tertiary institutions. Of course, in privately endowed universities and colleges theology could be undertaken, but then most usually within the limits of faith traditions and a confessional ethos. 

The dominance of analytic philosophy in the Anglosphere also viewed with suspicion the claims and arguments of theology, preferring to allow, if anything, the limitations of a strictly policed philosophy of religion which was most often undertaken to serve the ends of analytic thought. This is, of course, a broad-brush caricature, but for those of us who undertook most of our academic study and training in the last century, it is one that we can understand.

Towards radical theology

However, in the twenty-first century, theology is increasingly back and making its presence felt in a number of disciplines via the influence of continental thought. It is interesting to note that the American theologian Van Harvey identified this as a possibility back in 1970, where, in reassessing what was now opened up in the wake of the 1960s Secular Theology and the Death of God he argued for a new home and possibility for theology in Religious Studies. In particular, for Harvey (1970) this included the possibility of “a new and probably non-Christian theology of some sort” being developed that is “more strictly philosophical and does not at all understand itself as a servant of a church or a tradition” (28). Referencing Victor Preller of Princeton, Harvey terms this a “meta-theology” (Harvey, 1970: 28) or “a genuinely secular theology” (Harvey, 1970: 29) that is to be thought, critiqued and argued in departments of Religion.

This is what I term the American strand of origin of radical theology: a theology that, arising out of the American encounter with modernity, arising from secular theology and the Death of God theologies, sought to express a theology not held captive by the church. Such a radical theology aimed to express a theology of radical critique not only of the institutional expressions of religions, but also of the society where those institutions often held sway. Radical theology therefore existed and was expressed as a language and grammar of critique, a voice from within the western tradition that proclaimed a counter-narrative, a prophetical tradition of dissent.

The other strand within radical theology is the one that has risen to prominence in this century, a radical theology arising from within what can be termed continental thought, from within an intellectual history whereby non-analytic philosophy and theology intersected with each other. This is from an intellectual tradition open to the use the language of theology as a political and social counter-claim, a grammar and language that holds within it both the excess and limit of possibility. This means that “god” within such a radical theology is first and foremost a noun that operates as that uttered as a claim as to the excess and limit of possibility. A claim uttered in relation to human activity, a claim that seeks to overcome human actions of limitation and exclusion, a claim uttered against our acting inhumanly to others. In this tradition, theology continues as:

• a necessary problem within both modernity and post-modernity, the necessary problem that holds within it a counter-narrative to the enlightenment-derived claims of the triumph of rationality, reason and logic.

• But also in its central claim of the necessary value of the human being, theology exists as a counter claim to the economic reductionism of capitalism and especially neo-liberalism and occurs increasingly therefore as a counter-claim to the instrumentalist reduction of an uncritically technologically-triumphalist society.

Out of these two traditions arises what can be termed radical theology, a theology that is type of nomadic mode of thinking and action, unsettled and unsettling, wandering across, within and against both institutional religion and the surrounding secular, pluralist society. Radical Theology is not a singular activity, nor is it stable, and it rejects both orthodoxy and orthopraxis. Rather it is, via the plurality of the saeculum, a plurality of theologies. Therefore, rather than being a defined body of knowledge, radical theology is an activity of intent and a hermeneutics of critique of all that taken to be normative. Radical theology is where we get, where we claim, where we demand the space, language and the tradition to talk, think, critique and re-imagine human value in a world where value is too often consigned to function and economic value. Radical theology also exists explicitly as part of a rupture and reassessment of the Western project. Radical Theology is therefore a way of writing, thinking and talking against the limitations of both secular and confessional authorities. This can be understood when we acknowledge that Radical Theology as a field encompasses the intersections of constructive theology, secular theology, death of god theologies, political theologies, continental thought and contemporary culture.

Thematic collection

Just as Rhizomic thought engages with multiplicities and counters dualistic and prescriptive approaches, this thematic collection issue offers a timely outlet for an expanding field of “breakout” radical theologies that seek to redefine the very terms of theology. This thematic collection engages with an ever-multiplying radical expression and critique by theologies that have entered or seek to enter the public sphere, arising from the continued turn to religion and especially radical theology in politics, social sciences, philosophy, theory, cultural, queer and literary studies.

All share the aim and expression of breaking out of walls previously ideologically invisible. The article collection covers the engagement of radical theology with culture, society, literature, politics, philosophy and the discipline of religion. Providing an outlet for those writing and thinking at the intersections of these areas with radical theology, radical theology expresses an inter-disciplinary engagement and approach dedicated to redefining the very terms of theology as a concept and practice. This can be seen in the papers included in this launch of the thematic collection:

Bray (2015), in The Monstrosity of the Multitude critically engages with the issues of disability and work; Grimshaw (2015) traces a different possibility of secular theology, despite the death of God, via Gabriel Vahanian; Robbins and Crockett (2015), who we can think of as this century’s “Deleuze and Guattari” of radical theology, outline Five Theses for a Radical Theology for the Future; Wigg-Stevenson (2015) brings an Ethnographic Disruption to theology; Dubilet (2015) articulates the messianic possibility of non-philosophy along with a central proclamation of justice; Kelley (2015) considers hermeneutics and genocide. Further essays in thematic collection will engage with divinations of neo-liberalism, amongst other possibilities.

Central to all radical theology is an engagement with the limits of authorities and their limits on the world. One way it does so is by talking seriously both the limits and failures of modernity. As stated, radical theology is part of a post-enlightenment critique that situates and acts versus the instrumentalism and pathology of the hegemony of the Enlightenment. Radical theology is also political in the sense that it critically engages with issues of power, participation, order and structure. Radical Theology is therefore a theology of transgression: writing and thinking within - and yet against - what is taken to be normative in a tradition, a hermeneutic and a culture.

This is the disruptive function of Radical Theology: as the activity that speaks within and into and against all normative culture spheres, including any rethought and re-imagined religion—or indeed any rethought secularism. Radical Theology is therefore the theology of those who recognize the hermeneutics and claims of western thought and yet speak out with the prophetic voice from the margins. Thus Radical Theology is too secular for theology, too theological for the secular, too theological for philosophy and too philosophical for theology, too social science for the humanities and too humanities for the social sciences. Against all such oppositional dualisms, Radical Theology occurs as a series of activities comprising the rearticulation of that central prophetic voice and thought from within, yet against the western tradition, that reminds us, often against our wishes, of our continually expressed roots (radix) in Judeo-Christian thought and culture.

I wish to position, deliberately broadly, a claim that religion itself is an interpretative frame that is applied to, and used to create, other interpretative frames. According to my analysis, the importance of religion is that it states “there is an alternative” and the grounding of religion in not only the human sciences but also the social sciences arises precisely because of this. We too easily choose to forget that religion is crucial for the self-definition of Modernity. For in religion’s dialectic with Modernity lies the mutually counter claim: “there is an alternative”. I am also always in debt to Charles Winquist’s distinction between theological study and studying theology. If to study theology “treats the theological tradition as data to be learned, absorbed and comprehended” [in effect a version, I would argue, of sui generis], then to undertake theological study “means to think with the desire for a thinking that does not disappoint, to think in extremis, to ask what is real and important” (Robbins, 2003: xv–xvi).

The challenge of the problem of Radical Theology for Religious Studies is, as Jeffrey W. Robbins notes, that of “theology’s insistence that knowledge is fundamentally limited by the gap between the known and the real, while at the same time driven by the desire to think the unthinkable and speak the unspeakable”(Robbins, 2003: 27). From this I position radical theology as the language, the grammar, the talk of this tension between limit and possibility and its resultant activity. Theology is what humans do in our here-and-now, using the language and claims of the possibility of an alternative. So a radical theologian is one who uses theology and theological language as a way of interrogating and critiquing the world we live in, but using the words and ideas as claims that exist as cultural critiques, as the claim of an alternative, not as dogmatic [sic, confessional] claims.

So as the radical theologians Robbins and Crockett (2003) state regarding the role of theology in the work of Charles Winquist: “Theology was a discourse formulation that functioned to fissure other discourses by pushing them to their limits and interrogating them as to their sense and practicality” (ix). In effect, radical theology continually asks of all claims to authority: What does this mean? Are you serious? How does this impact? What is the limit of this? What is its possibility? What is the alternative? In fact I want to argue that this function of radical theology, its fissuring and interrogation, results in what can be called theologyless theology and religionless religion—the difference between what theology and religion could be, and what they are. But more so, as an activity that arises out of the prophetic heritage, the central interrogation, the central fissurring of radical theology is focused on the difference between what the world, what humanity, what our knowledge production and practices could be—and what they are.

Therefore, out of this, arises this special collection whereby Radical Theology is positioned as the thought and discourses that hold that description and comparison cannot be undertaken without value; that an uncritical description and comparison cannot be undertaken and expressed as normative. The papers that follow all their own ways hold true to these principles. They are the expression of a claim of an alternative, the refusal to be domesticated and disciplined, the expression of the excess and limit of possibility, arising from within, yet in critical engagement with, traditions of hermeneutic knowledge.

Additional Information

How to cite this article: Grimshaw M (2015) Radical Theologies. Palgrave Communications. 1:15017 doi: 10.1057/palcomms.2015.32.

References

Bray K (2015) The monstrosity of the multitude: Unredeeming radical theology. Palgrave Communications; 1: 15030.

Dubilet A (2015) “Neither God, nor world”: On the one foreclosed to transcendence. Palgrave Communications; 1: 15027.

Grimshaw M (2015) “In spite of the death of God”: Gabriel Vahanian’s secular theology. Palgrave Communications; 1: 15025.

Harvey V (1970) Reflections on the teaching of religion in America. Journal of the American Academy of Religion; 38 (1): 17–29.

Kelley S (2015) Hermeneutics and genocide: Giving voice to the unspoken. Palgrave Communications; 1: 15031.

Robbins J W (2003) In Search of a Non-Dogmatic Theology. The Davies Group, Publishers: Aurora, CO.

Robbins J W and Crockett C (2003) Foreword In: Winquist C E (ed) The Surface of the Deep. The Davies Group, Publishers: Aurora, CO.

Robbins J W and Crockett C (2015) A radical theology for the future: Five theses. Palgrave Communications; 1: 15028.

Wigg-Stevenson N (2015) From proclamation to conversation: Ethnographic disruptions to theological normativity. Palgrave Communications; 1: 15024.

Just How Big is the Universe? - 11 images that capture the incredible vastness of space

11 images that capture the incredible vastness of space

http://www.vox.com/2015/4/17/8432733/space-maps

Updated by Joseph Stromberg

September 3, 2015

1) The sun is incomprehensibly huge

(John Brady)

We all know the sun is big. But this image, part of a great series on the size of astronomical objects by John Brady, underscores that it's vast on a scale that's simply impossible for our puny human minds to understand. We think of the Earth as a big place: flying around the equator on a 747 at top speed would take about 42 hours. Flying around the sun at the same speed, by contrast, would take about six months.

Related - 40 maps that explain outer space

2) Even the moon is really far away

(CapnTrip)

Compared with the overall vastness of space, the moon is very close to us: it's just 238,900 or so miles away. But compared with our daily experience, absolutely everything in space is absurdly far apart. In the gap between us and the moon, you could neatly slide in all seven of the other planets — with a bit of room to spare. That includes Saturn and Jupiter, which are about nine and 11 times as wide as Earth, respectively.

3) From Mars, Earth looks like a tiny blip in the sky

(NASA/JPL-Caltech/MSSS/TAMU)

If you traveled just a little ways away from Earth — say, to Mars, the second-closest planet to us — our home planet would become a tiny blip in the sky. This photo, by NASA's Curiosity rover, was actually taken when the two planets were relatively close together: about 99 million miles away (at other times in the planets' orbits, they can be five times farther apart).

4) What North America would look like on Jupiter

(John Brady)

Jupiter is famous for being big. But this image, another one of John Brady's great astronomical size comparisons, will overwhelm you with just how big. Jupiter's Great Red Spot — a cyclone that was first spotted in 1655 — is shrinking, but it's still many times wider than North America. Jupiter and the other gas giants are so big because their colder temperatures allowed them to hold on to lighter gases such as hydrogen and helium, which floated away from the hotter, rockier planets closer to the sun.

5) If you replaced the moon with Saturn

(Ron Miller)

Another way to understand how big the gas giants are is to picture what they'd look like to us if they replaced the moon. Illustrator Ron Miller did this with a photo of a full moon over Death Valley, replacing it with each planet in turn. In this location, Saturn would blot out a large swath of the sky, and solar eclipses would last hours. (Of course, the gravitational consequences of having Saturn that close to us would also be devastating.)

6) Even a single comet is pretty darn big

(anosmicovni)

This is the comet 67P/C-G — which the Philae probe landed on in November 2014 — superimposed on Los Angeles. In terms of space, the comet is absolutely tiny: just 3.5 miles wide. But once again, this image shows how most things in space are way bigger than you realize.

7) All of US history has occurred within a single Pluto orbit

(NASA/New Horizons)

It's not just the size of objects in space that boggles the mind — it's the vastness of the timescales on which events in space occur. Pluto takes 248 Earth years to orbit the sun. To put it another way, the entirety of US history has occurred during a single Plutonian orbit. When Pluto was last in its current location, we hadn't invented aviation, let alone spaceflight. This map was released by NASA's New Horizons team in anticipation of the probe becoming the first spacecraft to visit the dwarf planet in July.

8) Pluto isn't even at the edge of the solar system

(NASA)

Many of us imagine cold, little Pluto to be at the outer edge of the solar system. But that's far from the truth. Pluto's orbit fits inside the tiny blue box at the center of this map. Beyond it is the Kuiper belt, then the Oort Cloud — which is believed to extend a thousand times farther out than Neptune, about halfway to the next closest star to us.

9) Other stars are utterly gigantic

(Dave Jarvis)

Once you leave the solar system, you once encounter objects — other stars — that dwarf our sun in the exact same way the sun dwarfs Earth. And even bigger stars (like Antares and Betelgeuse, in pane 5) dwarf those stars in the same way. Over and over, as we've looked out at the universe, we've found it exists on a scale that basically makes no sense to the human brain.

10) Every star you can see is in the yellow circle

(New Scientist/Pikaia Imaging)

Sure, stars are huge. But the Milky Way is, once again, mind-bogglingly bigger. This rendering, which shows the galaxy in its entirety, is a way of seeing that. The yellow circle likely encompasses every individual star you've ever seen in the sky without the aid of a telescope. It's based on the fact that under ideal conditions, the farthest star system visible to people in the Southern Hemisphere is the especially bright Eta Carinae — but in most places, the yellow circle would actually be much smaller.

11) Our galaxy is one of billions

(Nature Video, based on Tully et al. 2014)

For all its vastness, the Milky Way is just one of billions of galaxies in the universe. Recently, scientists mapped the 100,000 or so galaxies near the Milky Way and found that it's part of a broader supercluster called Laniakea. This supercluster is made up of several forks, with the Milky Way lying on one distant fringe of it. What's more, it borders another supercluster (called Perseus-Pisces) that's moving in the opposite direction, and both seem to fall in a broader web, made up of dense supercluster networks alternating with relatively empty voids.