Care for the environment is an ever more pressing concern in today's world in which narrow self-interest has blinded us to the growing pollution of atmosphere and seas and the destruction of animal species caused by our indifference and neglect. Christianity has been blamed in part for this because of a misunderstanding of the Biblical call to "have dominion" over creation. Our spiritual tradition has indeed so focused on human salvation that the Earth has been seen simply as a transient environment that will be left behind in the end. In response, this little book highlights another spiritual tradition within Western Christianity that affirms that creation itself will also be transformed with humanity through the self-emptying love of God. God's dominion, after all, is service rather than despotic control, the raising up of the lowly of this Earth and of the Earth itself as part of a cosmic community. The Spiritual Exercises of St. Ignatius are examined in this light as a call not only to join Christ in redeeming humanity, but also in extending Christ's care and love to "all creation" that longs "for the freedom of the children of God.
In Does God Roll Dice? noted Jesuit scholar Joseph Bracken builds on his previous work in an attempt to provide an adequate metaphysical structure with which to understand the God-world relationship. The compatibility between faith and science depends, Bracken has argued, on an adequate metaphysical conception of reality. In this new book, he makes clear how a good understanding of the relationship between the One (as a transcendent reality that serves as a necessary principle of order and intelligibility) and the Many (as the concrete differences between people and things at any given moment) makes a significant difference in dealing with controversial issues in the field of theology and science, thereby easing tensions where they need not exist.
Drawing on the wisdom and teaching experience of highly respected theologians, the Engaging Theology series builds a firm foundation for graduate study and other ministry formation programs. Each of the volumes—Scripture, Jesus, God, Anthropology, and Church—is concerned with retrieving, carefully evaluating, and constructively interpreting the Christian tradition. Comprehensive in scope and accessibly written, these volumes, used together or independently, will stimulate rich theological reflection and discussion. More important, the series will create and sustain the passion of the next generation of theologians and church leaders. The word God, said Martin Buber decades ago, is the most heavy-laden of all human words. None has become so soiled, so mutilated. Twenty-first-century discourse and action often perpetuate that lack of reverence. In this volume Joseph Bracken shows us a better way. • He begins with Christianity’s roots in Judaism and the inherent struggle to explain the reality of three persons in God who is one. • He allows readers to engage in the lively and fruitful trinitarian debates of the early church and discover how the classical doctrine of the Trinity has shaped the church through the centuries. • He offers a solid theological treatment of the history of the doctrine of God and its relevance for Christians today—for dialogue between Christian men and women, between Christianity and other religions, and between religion and science. Systematic theology at its best, God: Three Who Are One helps us find unexpected unity and consensus in a world full of troubling differences. Along the way, Bracken urges us to pray as well as think and to let rational reflection lead to praise and worship, thereby giving the doctrine of the Trinity its due reverence and care.
Alfred North Whitehead's master work, Process and Reality, is intended to extend the cosmological vision of Whitehead in a new direction. By interpreting societies within Whitehead's scheme as structured fields of activity, the author projects a universe of hierarchically ordered fields of activity, up to and including the all-compassing field of activity constituted by the Christian Trinity.
Classical notions of truth and objectivity have steadily eroded in the face of postmodernism. Meeting this challenge head-on, Joseph Bracken here reconstructs the metaphysical tradition of the West on solid new foundations. Drawing on the thought of Alfred North Whitehead, Ervin Laszlo, and J]rgen Habermas, Bracken presents a new philosophical perspective that roots the relationship between God and the world in community. Bracken first answers objections to the possibility of developing a new metaphysics in our postmodern age. He then lays out the "vertical" and "horizontal" dimensions of his new metaphysical scheme, a constructive perspective that results in a consciously communitarian understanding of the God-world relationship. The uniqueness of Bracken's position is its advocacy of a strictly "social ontology" in which the classical relationship of the One and the Many is reversed -- not the transcendence of the One over the Many but its emergence out of the Many in dynamic relationship.
Joseph A. Bracken argues that the failure of theology and science to generate cohesion is the lack of an integrated system of interpretation of the Christian faith that consciously accords with the insights and discoveries of contemporary science. Bracken utilizes the language and conceptual structures of systems theory as a philosophical and scientific grammar to show traditional Christian beliefs in a new light that is accessible and rationally plausible to a contemporary, scientifically influenced society.
Dialogue among religions has always been challenging. Today the questions are becoming more fundamental: are the various traditionsÐBuddhist, Christian, Hindu, TaoÐeven talking about the same thing when they speak of Nature, of God, Emptiness or Brahma? The Divine Matrix represents a bold scholarly attempt to provide a framework for discussing these and other questions that will keep the interreligious dialogue project from grinding to a halt. In 'The Divine Matrix' philosopher and theologian Joseph Bracken first names the idea that the Infinite is the transcendent source and goal of human activity to be the notion common to virtually all the major world religions. He suggests that the Infinite is prototypically experienced not as an entity but as an ongoing activityÐthe principle of activity for all beings (God included). This idea is consistent with the notion of eternal and continuous motion in Aristotle, with the act of being (actus essendi) in the theology of Thomas Aquinas and Meister Eckert, and with the ground of being of Schelling and Heidegger, as well as with Whitehead's definition of creativity. Bracken goes on to show that this idea is implicit in descriptions of Brahman in the Hindu Upanishads, in the experience of pratitya-samutpada (dependent co-arising) in classical Buddhism, and in descriptions of the Tao in Tao Te Ching and Chuang Tzu. The Divine Matrix proposes that the Infinite, thus identified, be understood as a nondual reality: an activity that does not exist in itself but only in the entities which it thereby empowers to exist. This, Bracken argues, becomes the key to understanding ultimate reality within the different world religions.
“If someone were to ask, ‘Where is God?’ how would you respond?” Joseph A. Bracken, SJ, uses this question as a springboard to introduce the process-relational metaphysics of Alfred North Whitehead and other process theologians as he tries to reconcile the sometimes-conflicting views of traditional Christian doctrines and the modern scientific world. To present this material in an accessible manner to a broader audience, Bracken reworks Whitehead’s “model” of the God-world relationship, showing that God is involved in an ongoing, ever-changing relationship with all creatures. He also discusses the work of other contemporary theologians to help Christians come to terms with their role in our multi-dimensional pluralistic society. Bracken examines divine and human creativity, the collective power of good and evil, divine providence and human freedom, prayer, altruism, and the fundamental question, “What is truth?” He shows how Whitehead’s process thought approach to these issues could “harmonize” traditional Christian beliefs and contemporary culture, benefiting faith and reason. Understanding the God-world relationship subtly influences our attitude toward ourselves, toward other human beings, and indeed toward all of God’s creatures, says Bracken. His revision of Whitehead’s metaphysical vision in terms of a cosmic community shows how modern views of the world and God can be accepted and kept in balance with the traditional biblical views found in the Christian faith and how this balance can help Christians make better choices in a world shaped both by contemporary natural science and by traditional Christian spirituality. “If we truly believe that in God, we live and move and have our being and that, as a result, we share with the divine persons in a deeply communitarian way of life together with all of God’s creatures, we may be more readily inclined to make the periodic sacrifice of personal self-interest to pursue the higher good of sustained life in the community. In the end, it is simply a matter of seeing the ‘bigger picture,’ realizing what life is ultimately all about.”
During the Middle Ages, philosophers and theologians argued over the extramental reality of universal forms or essences. In the early modern period, the relation between subjectivity and objectivity, the individual self and knowledge of the outside world, was a rich subject of debate. Today, there is considerable argument about the relation between spontaneity and determinism within the evolutionary process, whether a principle of spontaneous self-organization as well as natural selection is at work in the aggregation of molecules into cells and the development of primitive forms of life into complex organisms. In Subjectivity, Objectivity and Intersubjectivity, Joseph A. Bracken proposes that what is ultimately at stake here is the age-old problem of the relationship between the One and the Many, universality and particularity on different levels of existence and activity within nature. Bracken rejects traditional models of this relationship, wherein either the One or the Many is presupposed to have priority over the other. He instead suggests that a new social ontology—one that is grounded in a theory of universal intersubjectivity—protects both the concrete particularity of individual entities in their specific relations to one another and their enduring corporate reality as a stable community or environment within Nature. What emerges is a bold reimagining of the sometimes strained relationship between religion and science. Bracken's clear writing, sophisticated philosophical analysis, and exemplary scholarship will lend this new work an enthusiastic appreciation by readers with deep interests in philosophy and philosophical theology.
“If someone were to ask, ‘Where is God?’ how would you respond?” Joseph A. Bracken, SJ, uses this question as a springboard to introduce the process-relational metaphysics of Alfred North Whitehead and other process theologians as he tries to reconcile the sometimes-conflicting views of traditional Christian doctrines and the modern scientific world. To present this material in an accessible manner to a broader audience, Bracken reworks Whitehead’s “model” of the God-world relationship, showing that God is involved in an ongoing, ever-changing relationship with all creatures. He also discusses the work of other contemporary theologians to help Christians come to terms with their role in our multi-dimensional pluralistic society. Bracken examines divine and human creativity, the collective power of good and evil, divine providence and human freedom, prayer, altruism, and the fundamental question, “What is truth?” He shows how Whitehead’s process thought approach to these issues could “harmonize” traditional Christian beliefs and contemporary culture, benefiting faith and reason. Understanding the God-world relationship subtly influences our attitude toward ourselves, toward other human beings, and indeed toward all of God’s creatures, says Bracken. His revision of Whitehead’s metaphysical vision in terms of a cosmic community shows how modern views of the world and God can be accepted and kept in balance with the traditional biblical views found in the Christian faith and how this balance can help Christians make better choices in a world shaped both by contemporary natural science and by traditional Christian spirituality. “If we truly believe that in God, we live and move and have our being and that, as a result, we share with the divine persons in a deeply communitarian way of life together with all of God’s creatures, we may be more readily inclined to make the periodic sacrifice of personal self-interest to pursue the higher good of sustained life in the community. In the end, it is simply a matter of seeing the ‘bigger picture,’ realizing what life is ultimately all about.”
Chemical Induction of Cancer: Structural Bases and Biological Mechanisms, Volume IIIC: Natural, Metal, Fiber, and Macromolecular Carcinogens covers structure-carcinogenicity relationships of carcinogenic mycotoxins, carcinogenic substances generated by plants, carcinogenic metals and metalloids, and foreign-body carcinogens. The book discusses the metabolism and mechanism of carcinogenic action, physicochemical properties, other biological activities (principally mutagenicity and teratogenicity), modification of carcinogenic activity, formation and environmental significance. The text also describes the carcinogenic water-soluble high polymers and explores the intriguing problems of the carcinogenic effect of osmotic imbalance in tissue microenvironment, as well as of spontaneous malignant transformation occurring in cell cultures in vitro. Studies on tumor induction and carcinogenesis modification by nonviral nucleic acids, by nucleases, proteases, histones, and by antigenic stimulation as well as by antibodies are also considered. The book further tackles tumor-released factors as possible modifiers of carcinogenesis. The text will prove invaluable to chemists and people involved in cancer research.
Joseph A. Bracken argues that the failure of theology and science to generate cohesion is the lack of an integrated system of interpretation of the Christian faith that consciously accords with the insights and discoveries of contemporary science. Bracken utilizes the language and conceptual structures of systems theory as a philosophical and scientific grammar to show traditional Christian beliefs in a new light that is accessible and rationally plausible to a contemporary, scientifically influenced society.
Dialogue among religions has always been challenging. Today the questions are becoming more fundamental: are the various traditionsÐBuddhist, Christian, Hindu, TaoÐeven talking about the same thing when they speak of Nature, of God, Emptiness or Brahma? The Divine Matrix represents a bold scholarly attempt to provide a framework for discussing these and other questions that will keep the interreligious dialogue project from grinding to a halt. In 'The Divine Matrix' philosopher and theologian Joseph Bracken first names the idea that the Infinite is the transcendent source and goal of human activity to be the notion common to virtually all the major world religions. He suggests that the Infinite is prototypically experienced not as an entity but as an ongoing activityÐthe principle of activity for all beings (God included). This idea is consistent with the notion of eternal and continuous motion in Aristotle, with the act of being (actus essendi) in the theology of Thomas Aquinas and Meister Eckert, and with the ground of being of Schelling and Heidegger, as well as with Whitehead's definition of creativity. Bracken goes on to show that this idea is implicit in descriptions of Brahman in the Hindu Upanishads, in the experience of pratitya-samutpada (dependent co-arising) in classical Buddhism, and in descriptions of the Tao in Tao Te Ching and Chuang Tzu. The Divine Matrix proposes that the Infinite, thus identified, be understood as a nondual reality: an activity that does not exist in itself but only in the entities which it thereby empowers to exist. This, Bracken argues, becomes the key to understanding ultimate reality within the different world religions.
In Does God Roll Dice? noted Jesuit scholar Joseph Bracken builds on his previous work in an attempt to provide an adequate metaphysical structure with which to understand the God-world relationship. The compatibility between faith and science depends, Bracken has argued, on an adequate metaphysical conception of reality. In this new book, he makes clear how a good understanding of the relationship between the One (as a transcendent reality that serves as a necessary principle of order and intelligibility) and the Many (as the concrete differences between people and things at any given moment) makes a significant difference in dealing with controversial issues in the field of theology and science, thereby easing tensions where they need not exist.
Classical notions of truth and objectivity have steadily eroded in the face of postmodernism. Meeting this challenge head-on, Joseph Bracken here reconstructs the metaphysical tradition of the West on solid new foundations. Drawing on the thought of Alfred North Whitehead, Ervin Laszlo, and J]rgen Habermas, Bracken presents a new philosophical perspective that roots the relationship between God and the world in community. Bracken first answers objections to the possibility of developing a new metaphysics in our postmodern age. He then lays out the "vertical" and "horizontal" dimensions of his new metaphysical scheme, a constructive perspective that results in a consciously communitarian understanding of the God-world relationship. The uniqueness of Bracken's position is its advocacy of a strictly "social ontology" in which the classical relationship of the One and the Many is reversed -- not the transcendence of the One over the Many but its emergence out of the Many in dynamic relationship.
Care for the environment is an ever more pressing concern in today's world in which narrow self-interest has blinded us to the growing pollution of atmosphere and seas and the destruction of animal species caused by our indifference and neglect. Christianity has been blamed in part for this because of a misunderstanding of the Biblical call to "have dominion" over creation. Our spiritual tradition has indeed so focused on human salvation that the Earth has been seen simply as a transient environment that will be left behind in the end. In response, this little book highlights another spiritual tradition within Western Christianity that affirms that creation itself will also be transformed with humanity through the self-emptying love of God. God's dominion, after all, is service rather than despotic control, the raising up of the lowly of this Earth and of the Earth itself as part of a cosmic community. The Spiritual Exercises of St. Ignatius are examined in this light as a call not only to join Christ in redeeming humanity, but also in extending Christ's care and love to "all creation" that longs "for the freedom of the children of God.
Given the current sense of helplessness in dealing with environmental change and other urgent issues, a new world view is needed that emphasizes the unique contribution that individual citizens can make to the common good as opposed to their individual needs and desires. In a recent encyclical on the environment, Pope Francis set forth reasons from Scripture and Church teaching for this shift in perspective, but he did not provide a philosophically based foundation for this change of heart. To fill that gap, Joseph Bracken examines key writings of process-oriented philosophers like Henri Bergson and Alfred North Whitehead along with systems-oriented thinkers like Ludwig von Bertalanffy and Ervin Laszlo to create a systems-oriented understanding of the God-world relation.
Joseph Bracken examines key writings of process-oriented philosophers like Alfred North Whitehead along with systems-oriented thinkers such as Ludwig von Bertalanffy to create a systems-oriented understanding of the God-world relation that serves as a complement to Pope Francis's reflections on the environmental crisis.
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