The notion of ineffability (of that which is, in principle, resistant to conceptual formulation and therefore literal linguistic articulation) has been largely ignored by philosophers. The notion is clearly a central one in the Christian mystical tradition and in more recent apophatic theological developments. Mid-twentieth-century philosophical discussions of mysticism invoked the idea and a number of phenomenologists share a sense that the meaningful human world is answerable to some 'background' that is inarticulable and mysterious. But, despite this, the logical implications of the notion of ineffability for religious experience, language and practice have not been explicitly and systematically thought through. This thesis, restricted to a dual focus on twentieth-century and contemporary philosophy and on the Christian religion, attempts to address this neglect. After reviewing the philosophical, and some theological, literature on the notion of ineffability in religion, this thesis identifies a philosophical tension between the notions of 'ineffability' and 'answerability', between the idea that the ineffable is beyond conceptualization and that some kind of experience, language or practice connected with it is required if the notion is to be meaningfully invoked, let alone (as in a religious context) serve as the measure for the meaning of the human world. In this connexion, the meaning of the word 'God' is interpreted as a reference to the concept of ineffability. A recent philosophical defence of the concept is endorsed which, rooted in existential phenomenology and Heidegger's later philosophy, resolves this tension. The detail of theological attempts, by Paul Tillich and John Macquarrie, to accommodate this line of thought as directly inherited from the phenomenologists (especially Heidegger) is examined and criticized, as, eventually, is a more promising theological possibility represented by the neglected philosophy of Karl Jaspers. The rational status of existential phenomenology (its relation to discourse conditioned by the subject-object dichotomy) is examined more closely in the light of the latter criticism. It is concluded that phenomenology's specifically philosophical way of evoking the ineffable is necessarily that of a rationally-based dialectic. The final chapter points to spheres outside philosophy, aesthetic and ritual, which cultivate the experience of the ineffable without such dialectic. It offers an 'aesthetic account of ritual meaning' and concludes by showing how the Eucharistic rite can be philosophically understood as a vehicle for religious experience and expression - the evocation and invocation of the ineffable God.

Atonement theologies of salvation are problematic for suffering victims, which calls for a change in how we imagine God and view salvation today. A distorted image of God and God's salvation deprives those in distress of finding consolation, healing, and agency through their faith. I apply a feminist critical hermeneutic of liberation that reveals that the application of CDH can accommodate violence and other forms of evil against the marginalized, women, and the natural world. It is necessary to find metaphors for God that can offer spiritual sustenance to those who suffer and reimagine an alternate idea of God's salvation. Understanding God's deliverance as accompaniment, mediated through a loving community, is one pastoral approach to responding to the suffering in our world today.

Two paradoxical elements in Camus's work, both kept at a distance by the author, are the feminine and the sacred. The feminine is paradoxical in its patterns of speech and silence, and of partial or aspectual absence and presence. Whereas feminine speech and presence are abundant in Camus's theatre, absence, silence and fragmentation of the feminine characterize his narrative works, with the exception of the short story, "La femme adultere." The sense of the sacred, which permeates Camus's work, represents a philosophical paradox. Indeed, how to reconcile Camus's agnosticism and his philosophy of the absurd, which denies transcendance, with this sense of the sacred? How to explain the experience of "La femme adultere"? For it is in this text, after having intersected in the plays, that the paradoxes of the sacred and the feminine climactically come together and approach the metaphysical. A first critical approach sets the sacred in the context of Camus's time. Juxtaposing the early Camusian essays with certain writings of contemporary authors relative to religion and the sacred, it considers the sacred from philosophical, historical and sociological as well as religious perspectives. A second approach, psychoanalytic and feminist, explores Camus's narrative works and his drama. Referring mainly to the writings of Kristeva and taking up her notion of the "myth of the feminine" as the "last refuge of the sacred", it examines the absences and silences of the mother in the narrative works before concerning itself with the speech and presence of the female companion in the plays. This difference between the two genres is analyzed. Finally, the last part of the thesis, which focuses on "La femme adultere", examines the modalities of desire. It is this context of desire, linked to the Camusian concept of the absurd, that opens the feminine to the sacred. This double paradox is examined along with the possible meaning of the unexpected alliance of the feminine and the sacred in a corpus of work mostly perceived as masculine and agnostic.

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This dissertation carries out a systematic study of the religious thought of the 20th century American philosopher John Dewey. Its motivation is that Dewey’s religious views have been seriously misunderstood and under appreciated by philosophers and Dewey scholars to date. Breaking with the standard interpretation of Dewey as a thoroughly scientific and secular thinker, the dissertation shows that Dewey’s writings reveal a robust and highly original religious naturalism. It further demonstrates that Dewey’s novel understanding of the religious dimensions of nature and the experiencing self can capably meet the challenges posed to philosophy of religion by the ecological turn presently transforming the philosophical landscape. The driving insight of the ecological turn in contemporary philosophy is the need to reconstruct our basic philosophical concepts and principles in light of the results of the ecological sciences, many of which challenge core tenets of modern Western thought. To make the case for Dewey as a serious religious thinker, the dissertation places him into critical-constructive dialogue with other theorists representing a wide range of philosophical and scientific perspectives, including those of pragmatism, naturalism, ecological and Gestalt psychology, deep ecology, and recent cognitive science. Dewey’s religious views are also analyzed in relation to the self-cultivation doctrines of Daoism and Zen Buddhism, highlighting rich connections between Dewey and Eastern thought; all of these thinkers and schools of thought share Dewey’s overriding concern to restore continuity between facts and values, between knowledge and action, between nature and the full range of human experience. The dissertation shows that by recovering Dewey’s religious naturalism, full of ecological insight and relevance, a new paradigm for philosophy of religion can be discerned, one that promises to bring philosophy of religion’s core problems and methods in line with the most up-to-date scientific developments.

Many current theories (e.g., individualism, materialism, relativism, etc.) exalt individual freedom as an absolute. They ignore the voice of universal truth as a principle of conscience and instead place conscience underneath individual choice. The concept of individual freedom in this way is influencing the conscience of many young Vietnam people to make decisions that destroy and jeopardize moral human life (e.g., abortion, transgender, same-sex marriage, murder, etc.). Educating young people to see themselves as God’s children by forming their conscience is an urgent obligation for the Vietnamese Catholic Church. Thus, my PSP is to follow past practices of the Church’s faith tradition as well as developing new resources that specially address the situation of the younger generation in Vietnam. To accomplish this, I intend to work with the presbyterate to cultivate a culture of reconciliation to help young people restore a sensitivity of guilt within one’s conscience. I also intend to work with the parents within my diocese to cultivate a culture of love where the younger generation can first flourish before tackling social and cultural challenges.

<p>Organic ministry is a term that describes the matrix of life-to-life mentoring that is found in the biblical tradition of the spiritual community of families, house churches and mission teams. The familia Dei and the missio Dei inform our focus on mentoring and mission. The family became the organic structure around which the early church community was built. House churches provided a place for transformational social dynamics to be worked out as spiritual fictive kinship challenged blood kinship as well as social structures. Ministry was developed through a network of organic relationships in the early church, and this should cause leaders to reconsider approaching ministry merely as a leadership function that requires institutional support.</p> <p>Mentoring that is grounded in community and mission builds authentic relationships and develops organic ministry. The missional community advances the Kingdom of God and engages in the mission of God by sharing the gospel through relational networks. Mentoring in this context provides for transformational growth, is focused on character development, and maintains a missional focus. Modern patterns of mentoring help to inform our understanding of mentoring, but often are contrived or individualistic. The organic missional church will provide a backdrop for exploring missional values and practices that reinforce authentic mentoring relationships.</p> / Master of Theological Studies (MTS)

<p>Psalm 29 is studied first as a discrete poem using poetic analysis (parallelism, imagery, verse patterns) and then as a psalm within the larger context of the Psalter using a canonical approach. Psalm 29 as a discrete poem reveals the mighty power of the LORD as eternal king over His created world. The meaning of Ps 29 is clearly expanded in the context of the whole Psalter. In the context of the introductory (Pss 1-2) and concluding psalms (Pss 146-150) of the Psalter, Ps 29 emphasizes the theme of the kingship of the LORD. In the context ofPss 23-30 and in the wider canonical contexts (Books I-V), however, the emphasis ofPs 29 clearly shifts from the theme of the kingship of the LORD to the theme of the temple of the LORD. Reading Ps 29 in the context of the Psalter, reveals not only the kingship of the LORD over the cosmic forces, but also the importance of the temple of the LORD where the LORD dwells.</p> / Master of Theological Studies (MTS)

The question of the nature and meaning of history has become increasingly important in contemporary thought. In theological circles, it has become the central theme of discussion. Thereare a number of reasons why this is so. The events of the times in which we live have brought about a definite rejection of any knowledge-equals-progress idea of history as well as a call for interpretation of the profound social crises which we confront. The widespread influence of existentialism, with its emphasis on relativism and subjectivism, has brought into question not only the nature of history, in terms of present reality, but also the validit of the historians' pursuits. Beginning from the point of Christian ethics and giving considerable attention to the nature of man, [Reinhold] Niebuhr develops his concept of history quite differently from [Rudolf] Bultmann. It will be the task of this paper to examine the idea of history in the thought of each of these men and then, through a critique and comparison, evaluate each in terms of their strengths and weaknesses as well as their similarities and differences.

Whether the weakness of the evidence for God’s existence is not a sign that God is hidden, but rather a revelation that God does not exist is the question I will explore in this paper. I will investigate whether the absence of sufficient evidence for God constitutes evidence of his absence. Since it is not clear a-priori that God would be more clearly revealed to humans, reasons must be provided to show the degree of clarity and level of accessibility one would expect to find if God exists and remains hidden.