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Perspective (Institute for Christian Studies)
No full textErrata Note: Dettloff, Dean. "Cynics in the Face of Apocalypse." Perspective 48, no. 2 (Sept 2014): 5. The first two sentences of paragraph 5 should read:
To combat modern cynicism, Sloterdijk suggests returning to the figure of Diogenes, emblematic of the ancient philosophical school called “kynicism” (literally, "dog-like"). While Plato ran an academy of the mind, elevating humans to the world of airy forms through reason, Diogenes took baths in the middle of town and requested Alexander the Great to stop blocking his shade. Diogenes’ kynicism contrasts bodily wisdom to theoretical insight, challenging structures not by unveiling their hidden injustices but by embracing one’s embodied life over which no authority has ultimate power. [corrected March 18, 2017 by author's request]Some Truths About Christian Prayer, Cynics in the Face of Apocalypse, Evolution: From Scientific to Religious Debate, Blogroll, Truth and Goodness Intersect, Welcome, President Blomberg, Faculty Spotlight: Nik Ansell, Revisiting Bathsheba and David: a Recuperative Reading with Julia Kristeva, Institutional Repository Update, When the Faithful Meet the Wronged: In Search for the Truth About Justice, Supporter Profile: Neal De Roo, Art in Orviet
Impeccability Amid the Principalities: Christ's Sinlessness in a Culture of Sinful Systems
No full textThis paper was awarded the Jack and Phyllis Middleton Award for Excellence in Theology at the conference.A revised version of this paper will be published in a forthcoming issue of the Canadian Theological ReviewThis conference was sponsored by Northeastern Seminary at Roberts Wesleyan College and the Canadian Evangelical Theological Associatio
The Rhetorical Roots of Radical Orthodoxy: Augustinian Oratory and Ontology in Milbank's Theopo(e/li)tics
No full textThis thesis engages the controversial work of political theologian John Milbank in light of the conceptual tools developed by the classical rhetorical tradition (particularly Augustine, Cicero, and Aristotle). I respond to three key criticisms of Milbank's anti-foundationalist metaphysics by re-describing his project as philosophical rhetoric. Firstly, while Milbank's polemical stance is often criticized as being primarily negative, I argue instead that it serve his larger goal of positively identifying with two traditions: orthodox Christianity and Continental post-structuralism. Secondly, while Milbank's metaphysics is critiqued as undermining his metarhetorical anti-foundationalism, I argue that both discursive modes (and their epistemological, political, and aesthetic implications) account for one another in his work. Thirdly, while the aggressive style of Milbank's scholarship is often criticized as contradicting the content of his ontology of peace, I propose instead that Milbank attempts to use the power of discourse to promote the peaceful Christian mythos
