Journal of Analytic Theology
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The Logic of Mission: Re-thinking the Epistemology of Christian Missiology
No full textThis essay offers a critique of the nonfoundational theoretical framework which undergirds a number of approaches to contemporary missiology. In its place, it proposes a particularist approach to the study of Christian mission. On this approach, we do not try to glue our missiological reflection on the top of a theory such as Thomas Kuhn’s paradigm shifts. On the contrary, this epistemological orientation requires us to begin with what we think we already know about both (a) the context and (b) the gospel before (c) evaluating how all that knowledge fits together.
 
Without Separation? Christ\u27s Tomb and the Hypostatic Union
No full textIs the hypostatic union – the union of divinity and humanity in the person of Jesus – indissoluble? Or did it undergo a temporary suspension during Jesus’ entombment? Although most theologians and philosophers considering the question have opted for the former, this article explores the latter possibility as a way to maintain (i.) Thomas Aquinas’s “subsistence” theory of the incarnation, (ii.) the widespread judgment that the entombed Christ is not a human, and (iii.) the traditional definition of the hypostatic union. Such a position, this article argues, neither runs afoul of Chalcedon’s teaching that Christ’s two natures were united “without separation” nor imperils human salvation
Sarah Coakley. The Broken Body: Israel, Christ and Fragmentation. Challenges in Contemporary Theology.
No full textDisbelief at the Altar Rail: Atheism’s Compatibility with Doxastic Faith in God
No full textIn this article, I am interested in forming an account of how an atheist (which I define as someone who believes that God does not exist) might have faith in God. Assuming an involuntarism position regarding the nature of belief, I examine whether an atheist could have non-doxastic propositional faith in God, but conclude that this is not possible since it would force an individual to believe that p might exist and that p does not exist at (what I call) a first-order level, which is impossible. I then examine accounts of objectual faith (faith in S) and suggest that they may offer hope for the faithful atheist. Specifically, it appears that, in certain limited cases that I refer to as objectual roles, the object of one’s faith may shift (a phenomenon that I call a “transfer”) depending on who or what brings a given state of affairs about (so long as the enactor of this state of affairs meets the requirement of the role). This strange feature of objectual faith allows for one to have faith in someone or something even if one does not believe in its existence. I conclude by examining how the possible implications of this project may impact Christian theology in particular
A Four-Case Defense of the Authorial Model of Divine Providence
No full textSome advocates of the doctrine of meticulous (“risk-free”) divine providence, in response to the charge that such a strong view of divine providence makes God the “author of evil,” have appealed to an authorial model according to which the relationship of God to his creation is analogous to that of a human author and his or her literary creation. This response appears vulnerable to the objection that there is a critical disanalogy between the two kinds of authorship: in the case of divine authorship, unlike that of human authorship, the story is intentionally actualized, and thus the divine author is morally culpable for the evils written into that story. Call this the “actuality objection.” In this paper, I develop a four-case defense of the authorial model that aims to neutralize the actuality objection. I also respond to five objections to the authorial model and my defense of it
