Biomedical technologies capable of sharply reducing or ending human aging, “radical life extension”, call for a Christian response. The authors featured in this article offer some preliminary thoughts. Common themes include: What kind of life counts as a “good life;” the limits, if any, of human freedom; the consequences of extended life on the human species and on the Earth; the meaning and value of finite and vulnerable embodied life; the experience of time; anthropological self-understanding; and human dignity. Notably, all (...) four authors share serious concerns about RLE’s potential effects. (shrink)

Constructing Moral Concepts of God in a Global Age sets aside arguments about God's existence and focuses on what people say and think about God. It offers a theological method, or step-by-step approach to exploring and, if warranted, reframing personal convictions about God and the worldviews shaped by those convictions. Since a moral God is more likely to foster a moral life, this method integrates an ethical check to ensure that conceptions of God and their associated worldviews are validly moral. (...) The proposed method builds on the work of 20th Century theologian Gordon Kaufman during the Kantian phase of his work. It anticipates a person-like God who hears prayers, loves without end, and comforts in times of hardship. To accommodate today's pluralistic and globalized world, the moral check integrated in the method is a widely-collaborative and vetted global ethic, the Parliament of the World's Religions "Declaration Towards a Global Ethic." This volume of constructive philosophical theology is written for seminary students, educators, clergy, study groups, and anyone interested in delving more deeply and systematically into understandings of God, whether their own or other understandings. (shrink)

Why should Gordon Kaufman's mid-career theological method be of renewed interest to contemporary theists? Two distinguishing characteristics of the West today are its increasing religious pluralism and the growing numbers of theists who rely on hybrid approaches to construct concepts of God. Kaufman's method is well suited to this current state of affairs because it is open to diverse religious and theological perspectives and to perspectives from science and secular humanism. It also militates against the weaknesses inherent to hybrid approaches—ad (...) hoc constructs of God unable to motivate their holders to overcome human self-centeredness and so to contribute to the well-being and fulfillment of others. It achieves this by providing checks to reduce the risk of producing human-writ-large God-constructs. Lastly, Kaufman's method provides criteria to help theists identify humane and humanizing experiences, relationships, concepts, images, and texts (i.e., the basic material from which God-constructs are fashioned) from the plethora of options available, whether religious, cultural, or secular. (shrink)

The title of Thomas James's 2011 In Face of Reality: The Constructive Theology of Gordon D. Kaufman echoes the title of Gordon Kaufman's 1993 In Face of Mystery: A Constructive Theology. Kaufman's theology evolved over his long career, but mystery became his principal metaphor for God. In substituting reality for mystery, James signals his central project, which is to argue that Kaufman's theology offers an objective God who "really acts in the world" (1).For James, God's providential activity is a touchstone (...) of Christian theology. However, he asserts, contemporary science has left little space for God to act. Most theologians have responded by: 1) limiting interaction with scientific findings to preserve .. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Comparative Religious Ethics: Everyday Decisions for Our Everyday Lives by Christine E. GudorfMyriam RenaudComparative Religious Ethics: Everyday Decisions for Our Everyday Lives Christine E. Gudorf minneapolis: fortress press, 2013. 256 pp. $49.00.In Comparative Religious Ethics, Christine Gudorf adopts a strictly descriptive approach and eschews normative judgments. She frames her inquiry by offering ordinary, Euro-American scenarios and then briefly describing the guidance that selected religions would offer, leaving the (...) work of comparison to the reader. Gudorf’s book is not afraid to tackle hotly debated religious and moral issues and is designed to foster engaged conversations. Its chapters focus on food, fasting, and feasting; on making work human; on body covering, [End Page 223] appearance, and identity; on sexuality and marriage; on making and keeping families; on anger and violence; and on charity and beggars. The book has an inviting layout, and the frequent use of tables, text boxes, and photographs lends dynamism to the text.The first chapter explains Western ethical categories such as virtue ethics, rule-based ethics, casuistry, and consequentialist ethics. It also introduces Maguire’s wheel for moral decision making and discusses contemporary rethinking of traditionally accepted moral rules. Each subsequent chapter includes sections that frame the chapter’s central issue(s), describes treatments of that issue by different religions (e.g., the chapter on “work” touches on Hinduism, Buddhism, Islam, Christianity, and Judaism), and explores associated ethical questions in contemporary terms. In addition, these chapters feature case studies, discussion questions, recommendations for further reading, and a list of relevant films. Gudorf’s treatments of Christian ethics favor the Roman Catholic tradition, sometimes exclusively—the “work” chapter, for example, omits key Protestant views such as Luther’s doctrine of vocation and Calvin’s conviction that labor glorifies God.The book is written for undergraduates who are “seekers.” By this Gudorf means skeptics who “no longer believe … that any one religion has enough of the answers to justify submitting themselves to the authority of that religion” and who identify as spiritual-not-religious (6). Perhaps to reassure her readers that she will not proselytize, Gudorf frequently mentions her own religious skepticism. She emphasizes that everyone “must, of course, decide for themselves the revelatory status of religious teachings” (41).Throughout Comparative Religious Ethics, Gudorf develops functionalist accounts to explain the existence and meaning of religious beliefs and practices. She also speculates about their physical and emotional “benefits.” Ever aware of her skeptic-seeker-readers, she suggests ways to strip the religious framework from these practices so that, while retaining their benefits, they are transformed into cultural and spiritual practices.In her chapter on “food,” for example, Gudorf analyzes “the proposed purposes” of food-related religious practices and the impact of such practices. Her goal is to help readers “decide on appropriate ethical approaches.” Fasting and food taboos are, in a way, like feasting, she writes, because associated practices can help us “differentiate our days.” Such differentiation is important because we, human beings, do not “tolerate well the boredom of unchanging days.” To combat boredom, “scheduling fast days, and the feast days with which they contrast, adds spice to our lives” (53). Some readers will be troubled by these claims. While fasting to add “spice” to life may appeal to the affluent and food secure, the millions of people who suffer from malnutrition, food insecurity, or starvation will want a different account of why fasting is important in their religious traditions. [End Page 224]Gudorf’s functionalist accounts have two consequences. The first is that instructors will want to supplement Comparative Religious Ethics with materials covering other theories of religion. The second is that, although her choices of themes and case studies are refreshingly up to date, savvy readers will detect white, middle-class privilege at the core of her analyses. Ironically the book will have the added “benefit” of engendering classroom conversations about the kind of privilege to which we should all be alert.Myriam RenaudUniversity of Chicago Divinity SchoolCopyright © 2016 Society of Christian Ethics... (shrink)