Taking off from a document of the Asian Bishops' document "Holy Spirit at Work in Asia" the author draws out some theological questions it raises, and he answers them unfolding certain dimensions of pneumatology which Asian Christians are called to confess, if they accept as they should, the widespread non-theistic religiosity of Asian cultures as a locus theologicus, and focuss their attention on idolatry and deicide rather than on atheism. The pneumatology proposed here is also an invitation to the three biblical religions to bear witness to authentic theism.
The author recounts the unsettling faith journey of her conversion to Judaism after she had become an established, professional Christian theologian. Struggling to discern the call of God, she intellectually probes a series of questions about Christianity that disturb her, including her understanding of Jesus. At the end of reasoning she discovers that converting is not a matter of intellect but of heart. It is not dissatisfaction with or criticism of Christianity that propels her toward Judaism, but love—of both traditions. The question is not, Which is better, Christianity or Judaism? But, which community's revelatory lens does one share?
With the dawn of the scientific method in the 18th and 19th centuries, the appreciation of reality focused on quantifiable data and the method of direct observation almost completely become the norm. Therefore, while the human sciences were developing as independent disciplines in the 19th and 20th centuries they, at times, were also subject to this reductive move. While many contemporary studies in the human sciences, including contemporary studies in spirituality, work hard to overcome a strictly quantitative approach to reality, there has sometimes been a tendency to develop methodological research practices that favor direct observation while omitting the qualitative aspect of human life. The development of behaviorism as one field of study in psychology is an example. Contemporary studies in spirituality need to be mindful of using quantitative approaches to research methods and practices—especially when they are subtlety hidden within the methodology chosen—so that the qualitative aspect of reality is not forgotten.
This article seeks to connect the often divided registers of Christian ethics, spirituality studies, and systematic theology by considering the locus of "vision" in Christian life. It pursues its course by interpreting an injunction in the Didache calling Christians to surpass merely trying to love their enemies in order to embrace a morality and spirituality in which Christians simply do not have enemies anymore. This exhortation makes sense only in the context of a spirituality of God-like vision, a spirituality that itself makes sense only in the context of a theology of the indiscriminately loving God who also has no enemy.
In an interview with sculptor Simon Toparovsky, art historian Damon Willick explores issues of religion and contemporary art as they relate to the artist's practice. Focusing on Toparovsky's high altar crucifix produced for Los Angeles's Cathedral of Our Lady of Angels, central themes of the interview include issues of religious identity, site-specificity of works of art, and the spiritual intentions of the artist as they compare to the audience's reception of his work.