Wolfhart Pannenberg

  In 1843, at the age of 30, Kierkegaard wrote   Philosophical Fragments: or, A Fragment of Philosophy,   under the name Johannes Climacus. He lists himself as responsible for publication. He describes it in his journal as a book about Jesus Christ without mentioning his name.   On the title page, Climacus asks three questions. Is an historical point of departure possible for an eternal consciousness? In one sense, Christianity will say yes to this question. Yet, in another sense, the historical point of departure will do the individual no good until he or she appropriates it. How can such a point of departure have any other than a merely historical interest? Responding with faith rather than offense is what makes it more than merely an historical interest. Is it possible to base an eternal happiness upon historical knowledge? In one sense, Christianity will answer yes. In another sense, your personal response of faith and willingness to live your life according to this knowledge is wh

  Catherine Keller, On the Mystery: Discerning Divinity in Process Fortress Press, Minneapolis, MN, 2008               My reaction to the book will not be in the form of a review. I will use the book for some of its themes and topics and offer my perspective. That means I will be using terms of the author that sometimes I would not use outside the context of a discussion of this book. When she refers to evangelical or conservatives her comments are negative, and when she refers to her politics, she is reliably progressive. Since the context of this article is a response to her statements, this article will need to be a reversal of her thinking.                        Process philosophy is, thankfully, becoming a common influence upon theology. It has the potential to encourage a conversation between normally vigorously opposed communities of faith. How one uses such a world view often depends upon other decisions one makes.             One choice a theological thinker will make regards

  Philip Clayton & Steven Knapp,   Predicament of Belief: Science, Philosophy, Faith   (Oxford University Press: Oxford, NY, 2011.   I want to invite you to reflect upon the difficulty and dilemma we face in our secular setting with holding a set of convictions that include a religious dimension. Secularity presents no challenge to all forms of such commitments, for one can hold passionately held ideological or political views. Our historical setting does present some a dilemma for religious community, for their reference to and their commitment to a divine reality around which they are willing to organize their lives has become increasingly doubtful.Churches of many denominational traditions need to be going through some wrestling with their relationship with the secular culture and the mindset it forms in minds and hearts. First, the challenge from the scientific mind-set is deeper than many devotees of religions will admit. All religions face a difficulty in the modern setting.