The Sanctifying Work of the Holy Spirit in Christian Virtue Formation

The Christian tradition envisions the third member of the Triune Godhead—the Holy Spirit—as central to a life of virtue. But just how does the Holy Spirit figure into virtue formation? William Alston developed three models of the sanctifying work of the Holy Spirit: the fiat model, the interpersonal model, and the sharing model. In response to Alston’s argument for the sharing model, this chapter offers grounds for a reconsideration of the interpersonal model. It closes with a discussion of some of the implications of one’s understanding of the transforming work of the Holy Spirit for practical Christian spirituality.

Divine knowledge as direct awareness: a defence of Alston

In his ‘Does God have beliefs?’, William Alston argues for an intuitive construal of the nature of Divine knowledge according to which God's knowledge consists in His direct awareness without any beliefs. Recently, Travis Dickinson has raised some objections to Alston's view and has developed an alternative account of God's knowledge as His acquaintance with a fact, a corresponding thought or belief, and a correspondence between these two. In this article, I respond to Dickinson's objections and show that there is no reason to favour his acquaintance construal of God's knowledge over Alston's intuitive view of the nature of God's knowledge.

Freeing Mysticism

With the growth of epistemology, an important debate in philosophy of religion has arisen: can mystical encounters—purported feelings of intense unity with the divine—serve as epistemic warrants? In this paper, I examine two of the most prominent and promising standards by which to determine the veridicality of such encounters—those of William Alston and Richard Swinburne—and demonstrate their respective strengths and shortcomings. Considering these shortcomings, I compose and defend my own set of criteria to use in evaluating the veridicality of putative mystical experiences which draws upon the subject’s religious tradition, rationality, and affectivity.

Indwelling without the indwelling Holy Spirit: a critique of Ray Yeo’s modified account

In 2014, Ray Yeo published a modified account of the Spirit’s indwelling in “Towards a Model of the Indwelling: A Conversation with Jonathan Edwards and William Alston.” Yeo utilizes a conglomerate of Two-Minds Christology and Spirit Christology to provide a metaphysical framework for his model which he believes offers a viable alternative to more traditional merger accounts like those of Edwards and Alston. After providing an overview of Yeo’s objections to the merger accounts of Alston and Edwards, I will summarize Yeo’s modified model. I will argue Yeo’s emphasis on the humanity of Christ in lieu of a literal, internal, and direct union of the Holy Spirit and the human person cannot alleviate the core metaphysical concerns which surface in all accounts of union between the divine and human. Yeo’s misunderstanding of Two-Minds Christology leads him to deny the full humanity of Christ; a humanity upon which his entire account of the indwelling relies. Yeo’s modified model will be shown unsuccessful as an account of the indwelling of the Holy Spirit even if one accepts both his conception of Two-Minds Christology and his conditions for indwelling.

Religious Experience, Hindu Pluralism, and Hope: Anubhava in the Tradition of Sri Ramakrishna

The pluralistic turn in modern Hindu thought corresponds with the rise of an emphasis on direct experience of divine realities in this tradition. Both pluralism and a focus on experience have precedents in premodern Hindu traditions, but have become especially prominent in modern Hinduism. The paradigmatic example in the modern period of a religious subject embarking upon a pluralistic quest for direct experience of ultimate reality as mediated through multiple religious traditions is the nineteenth century Bengali sage, Sri Ramakrishna Paramahansa (1836–1886), whose most famous disciple, Swami Vivekananda (1863–1902) played a prominent role in the promotion of the idea of Hinduism as largely defined by a religious pluralism paired with an emphasis on direct experience. The focus in the teachings of Sri Ramakrishna and Swami Vivekananda on Brahman as a universal reality available, at least in principle, to being experienced by anyone, and interpreted using the categories of the experiencing subject’s religion or culture, gives rise to a corresponding pluralism: a move towards seeing many religions and philosophies as conducive to the experience of a shared ultimate reality. This paper will analyze the theme of experience in the thought of these two figures, and other figures who are representative of this broad trend in modern Hindu thought, as well as in conversation with recent academic philosophers and theorists of religious experience, John Hick and William Alston. It will also argue that aspects of Hinduism, such as pluralism and an emphasis on direct experience, that are often termed as ‘Neo-Vedantic’ or ‘Neo-Hindu’ are not simply modern constructs, as these terms seem to suggest, but are reflective of much older trends in Hindu thought that become central themes in the thought of key Hindu figures in the modern period. Finally, it shall be argued that a pluralistic approach to the diversity of religions, and of worldviews more generally, is to be commended as an approach more conducive to human survival than the current global proliferation of ethno-nationalisms.

Objective, Intersubjective Mystical Relationships: Justification and Reality

Amplifying the idea of religious experience as occurring within an encompassing “religious province of meaning” and developing the personal character of the experience of God in the Abrahamic religious traditions, this paper argues that mystics in those traditions experience God “objectively.” Their experience of God is that of experiencing God as what Alfred Schutz called a “Consociate,” despite the lack of God’s bodily presence. Such a phenomenological account of religious experience converges with the description by analytic philosopher William Alston of religious experience as an objectively given, non-sensual perception of God, even though the personal Consociate model is preferable to the perceptual one, given the Abrahamic traditions. Conversely, Alston and Alvin Plantinga show how ascending levels of rational justification of religious experience are possible with reference to the experiential level, and such levels can be accommodated within the Schutzian “theoretical province of meaning” in its collaboration with the religious province. Both the Consociate and Schelerian/personalist accounts of God resist any explaining away of religious experience as mere phantasy, and the religious finite province of meaning provides a more comprehensive explanation of religious experience than either Alston’s or Plantinga’s approaches. However, the strategy of envisioning religious experience as taking place within a finite province of meaning is more noetic in character than Scheler’s view of an eidetically elaborated noematic absolute reality that precedes the rise of consciousness itself and that counterbalances the noetic portrayal of religious experience.

Freeing Mysticism

With the growth of epistemology, an important debate in philosophy of religion has arisen: can mystical encounters—purported feelings of intense unity with the divine—serve as epistemic warrants? In this paper, I examine two of the most prominent and promising standards by which to determine the veridicality of such encounters—those of William Alston and Richard Swinburne—and demonstrate their respective strengths and shortcomings. Considering these shortcomings, I compose and defend my own set of criteria to use in evaluating the veridicality of putative mystical experiences which draws upon the subject’s religious tradition, rationality, and affectivity.

INTRODUÇÃO AO PENSAMENTO REFORMACIONAL DE HERMAN DOOYEWEERD

Este artigo apresenta o pensamento introdutório de Herman Dooyeweerd (1894-1977), jusfilósofo membro da Academia Real Holandesa de Ciências e Artes pouco conhecido no Brasil, porém notabilizado internacionalmente por significativa contribuição para a filosofia e outras áreas do conhecimento. O artigo está dividido em quatro momentos. No primeiro, apresentam-se como possíveis soluções à crítica positivista ao discurso metafísico dooyeweerdiano a resposta realista (pós-positivista) defendidas por Alvin Plantinga, William Alston e Richard Swinburne. No segundo, serão tratados sucintamente as principais contribuições do seu pensamento manifestadas através da filosofia da ideia cosmonômica cujo principal objetivo foi a tentativa de reformar a razão. Logo em seguida, será apresentada a crítica do filósofo americano PhD pela Universidade de Havard, Nícolas Wolterstorff, ao filósofo holandês. E, por fim, visando conferir um efeito prático à teoria reformacional dooyeweerdiana será indicada uma possível solução para a polaridade existente na filosofia política entre o poder político e a justiça.

The Cognitive Aspect of Christian Faith and Non-doxastic Propositional Attitudes

Summary In the recent discussion, several authors have argued for the claim that propositional faith need not be doxastic, but also can be “non-doxastic”. Notable proponents of this view are William Alston, Robert Audi, Daniel Howard-Snyder, and J. L. Schellenberg. In this paper, I focus on Christian faith and consider whether its cognitive aspect can be understood solely in terms of Alston’s and others’ non-doxastic accounts. I argue for a negative answer. In my view, the cognitive aspect of Christian faith calls for, as a minimum, “a sub-doxastic attitude”. As there is no shared terminology on this topic, a proportion of this paper deals with conceptual clarifications.