A Study in the Theology of Christian Social Action

In this paper I have attempted to present a summary of my exposition of the theology of Rauschenbusch and Niebuhr, and of my own understanding of the issues of Christian Social Action. I have tried to reproduce in this short space the thought of these men, in a manner which should make it comprehensible and which should relate it to the larger questions of social action. This year’s work as a Senior Scholar has proved invaluable because of the discipline of self-directed study which the work taught, and because of myriad possibilities of future investigation which it has suggested. I hope that someday this present manuscript may be expanded into something more substantial. The personal value of such a project, in my opinion, must be measured by the contribution which the project makes to the individual’s general experience, and not merely by the written work which is produced. Therefore, although this manuscript is rather brief, it represents a great deal of value which I feel that I can measure only by my own experience.

Augustine Casiday, Reconstructing the theology of Evagrius Ponticus. Beyond Heresy, Cambridge University Press, Cambridge 2013, 267 pp., ISBN: 978-0-521-89620-1

Fil: Peretó Rivas, Rubén.

Constructing a Neuroscientific Pastoral Theology of Fear and Hope

Contemporary therapeutic circles utilize the concept of anxiety to describe a variety of disorders. Emotional reductionism is a detriment to the therapeutic community and the persons seeking its help. This dissertation proposes that attention to the emotion of fear clarifies our categorization of particular disorders and challenges emotional reductionism. I propose that the emotion of fear, through its theological relationship to hope, is useful in therapeutic practice for persons who experience trauma and PTSD. I explore the differences between fear and anxiety by deconstructing anxiety. Through this process, I develop four categories which help the emotion of fear stand independent of anxiety in therapy. Temporality, behaviors, antidote and objects are categories which distinguish fear from anxiety. Together, they provide the impetus to explore the emotion of fear. Understanding the emotion of fear requires an examination of its neurophysiological embodiment. This includes the brain structures responsible for fear production, its defensive behaviors and the evolutionary retention of fear. Dual inheritance evolutionary theory posits that we evolved physically and culturally, helping us understand the inescapability of fear and the unique threats humans fear. The threats humans react to develop through subjective interpretations of experience. Sometimes threats, through their presence in our memories and imaginations, inhibit a person's ability to live out a preferred identity and experience hope. Understanding fear as embodied and subjective is important. Process theology provides a religious framework through which fear can be interpreted. In this framework, fear is developed as an adaptive human response. Moreover, fear is useful to the divine-human relationship, revealing an undercurrent of hope. In the context of the divine-human relationship fear is understood as an initial aim which protects a person from a threat, but also preserves them for novel future relationships. Utilizing a "double-listening" stance, a therapist hears the traumatic narrative and counternarratives of resistance and resilience. These counternarratives express an orientation towards hopeful futures wherein persons thrive through living out a preferred identity. A therapeutic practice incorporating the emotion of fear will utilize the themes of survival, coping and thriving to enable persons to place their traumatic narrative within their meaning systems.

Counter-reforms in times of prosperity. OSW Point of View, September 2006

In 2000, Vladimir Putin came to power after nearly a decade of the rule of the first Russian president, Boris Yeltsin. As prime minister, and later as a candidate for president, Putin announced that he would reform the state. The main assumptions of this reform were presented during a congress of the pro-Kremlin Unity movement, in Putin's address entitled 'Russia at the turn of the millennium' which was delivered on 29 December 1999, and later in a open letter to voters published on 25 February 2000. Both declarations were rather general, but they gave a clear picture of the principal directions of and priority areas for the future president's efforts: they outlined Russia's development path as pro-market and democratic. Nearly seven years have passed since Vladimir Putin came to power, a time for a summary of his achievements. In a way, Vladimir Putin has partially delivered on his initial declarations; indeed, Russia has undergone a deep transformation. However, when seen in the light of the president’s initial promises, the changes appear to be no more than 'counter-reforms', because instead of putting into practice the policy he outlined seven years ago, they have largely followed a different, if not entirely opposite direction.

The theology of modern fiction, being the twenty-sixth Fernley lecture delivered in Liverpool, July, 1896,

George Eliot.--Nathaniel Hawthorne.--Thomas Hardy.--George MacDonald and the Scottish school.--Mark Rutherford.

Henry More; the rational theology of a Cambridge Plattonist.

Mode of access: Internet.

The existentialist theology of Paul Tillich.

Mode of access: Internet.

New era. Presenting the plans for the New era union to help develop and utilize the best resources of this country. Also to employ the best skill there is available to realize the highest degree of prosperity that is possible for all who will help to attain it.

On verso of t.-p.: Copyrighted by the author, Chas. W. Caryl.