• The Radical Theopoetics of John D. Caputo

      Olthuis, James H.; Institute for Christian Studies (Institute for Christian Studies, 2015-01)
    • Re-Imagining the Whore: An Intertextual and Intratextual Feminist Reading of Revelation's Woma/en.

      Bott, Ruth; Institute for Christian Studies; Ansell, Nicholas (2015-05-31)
    • Re-Rooting the Gospel in the Philippines: Roman Catholic and Evangelical Approaches to Contextualization

      Vandervelde, George; Gener, Timoteo D.; Institute for Christian Studies (Institute for Christian Studies, 1998-11)
    • Reading The Brothers Karamazov in Burundi

      Ansell, Nicholas John; Atfield, Tom; Institute for Christian Studies (Institute for Christian Studies, 2005-10)
      In 1999, aged eighteen, I read 'The Brothers Karamazov' by Dostoevsky. I read this novel in Burundi, where I witnessed the suffering of others. The country's basic problem was civil war, which is best described in this terse note: "Rwanda, the sequel. Same story, different location. Nobody cares." The well-publicised problems in Rwanda in 1994 didn't end, they went next-door. The only thing separating the problems of those two countries was the most heavily landmined stretch of road on the planet. It was on this road, which was littered with the remains of vehicles and people, that I experienced the immediacy of 'the problem of evil'.I had hoped that the book I held in my hands on those lifetime-long hours on the road would resonate with my experience. Ivan Karamazov's accusation of the God who creates a world of atrocities seemed fuelled by an unflinching look at senseless, disteleological suffering. I had hoped that Ivan, with his face turned against God, could countenance the horror I saw. Karamazov's stance has been seen as the antithesis of theodicy, which is the attempt to reconcile faith in God with the existence of evil. This antithesis seems to overcome the distance between the experience of real suffering and the account of that suffering given by academic theodicy. Ultimately, however, that distance remains. Dostoevsky's protagonist in his railing against God connects no more with the victims in this world than a writer of theodicy does with her defence of God.
    • Realism, Modernism, and the Empty Chair

      Zuidervaart, Lambert; Kellner, Douglas; Institute for Christian Studies (Maisonneuve Press, 1989)
    • Reconsidering Kant's Aesthetics

      Smick, Rebekah; Institute for Christian Studies (Institute for Christian Studies, 2015-01)
    • Reflections On the Nature and Method of Theology at the University of Leyden Before the Synod of Dordt

      Olthuis, James H.; Sinnema, Donald; Institute for Christian Studies (Institute for Christian Studies, 1975)
    • Reformational Philosophy After Dooyeweerd and Vollenhoven

      Zuidervaart, Lambert; Institute for Christian Studies (Institute for Christian Studies, 2006-04-07)
    • Relationship Issues: Forgiveness and Promising According to Hannah Arendt and Jacques Derrida

      Hoff, Shannon; Ratzlaff, Caleb; Institute for Christian Studies (Institute for Christian Studies, 2015-08-31)
      In retrospect this learning experience lead me to two conclusions. First, the way we hold someone responsible must reflect the openness and vulnerability of the actor and those to whom she relates. What we do when we hold someone responsible, administering a sentence, for example, must respond to the unending process of interaction and transformation that defines the human person in intersubjective life. This essentially describes the meaning and limits of holding someone responsible. The second lesson was more directly addressed in this thesis. It concerns the idea that the uncertain and vulnerable characteristics of the self that accompany our transformability, are not simply detriments to responsibility. Rather, the uncertain nature of a self as it exists in relationship with others is a condition of meaningfulness, responsibility, and love. As a condition of responsibility, our finitude calls for the sustaining ethical practices of promises and forgiveness. Uncertainty, even in its greatest manifestations as birth and death, is something we can embrace.
    • Religion and Democracy: an Institutional Response to Robert Audi

      Chaplin, Jonathan; Dam, Ken; Institute for Christian Studies (Institute for Christian Studies, 2006)
      This thesis will enter into the discussion about the relationship between religion and politics to examine the proposals made by Robert Audi attempting to resolve perceived incompatible and incongruous tensions arising from politically active religion. Utilizing the work of Paul Weithman, Christopher Eberle, Nicholas Wolterstorff, Jeffrey Stout, and others, this essay examines Audi's epistemological and empirical arguments for justifying restraints upon religiously-based political advocacy. Contesting the viability of Audi's notion of a "secular reason," and his generalization that religiously-based political advocacy threatens the health and strength of a free and democratic society, I conclude that the types of restraints being put forward by Audi will likely hinder rather than help bring about more healthy and just societies. Nonetheless, Audi has helped identify a key lacuna within the arguments of those advocating the legitimacy of religiously-based and religiously motivated political advocacy and action. As such, this essay aims to provide a 'complementary' approach - one which works to clarify and situate concerns expressed by Audi regarding unrestrained religiously-based political advocacy and those of his critics desiring a more religiously-inclusive public political sphere.Ascribing to the political community the task of discerning the common good or some variant thereof (Audi speaks briefly of "political justice"; this essay proposes "public justice") is widespread within the academic literature. Few theorists, however, have allowed substantive reflection on what the political common good entails to significantly shape their considerations of and proposals regarding democratic legitimacy, appropriate restraints and guidelines for public-political dialogue, and ideals of citizenship. To that end, the thrust of the complementary approach will involve grounding and framing a religiously inclusive conception of the public-political sphere within what is being called the "institutional imperative" of the political community to pursue "public justice." Part and parcel of this institutional grounding involves re-examining concerns for civic respect, restraint, and dialogue in light of the guiding institutional norm of "public justice."
    • Religion and Philosophy at the Extremes of Human Experience

      Kirby, Joseph; Institute for Christian Studies (Institute for Christian Studies, 2015-01)
    • Religion in Public: Passages From Hegel's Philosophy of Right

      Zuidervaart, Lambert; Institute for Christian Studies (University of Toronto, 2010)
      This article argues that religion is a public matter. The discussion proceeds in two stages. First I give a normative account of religion, the state, and their dialectical relationship. After proposing a new account of "religious truth," I suggest that religion has both critical and utopian roles toward the state. Then the essay examines the political and economic roles of religion in civil society, where religion both incubates civil-societal organizations and disturbs civil-societal patterns. I conclude that religious truth, properly understood, is not incompatible with democratic communication. Contra Richard Rorty, religion is not a "conversation-stopper."
    • Remembrance That Limps: Remembering and Forgiving With Our Crooked Human Hearts

      Seerveld, Calvin; Institute for Christian Studies (Cardus, 2015-12)
    • Renegotiating Body Boundaries at the Dawn of a New Millenium

      Olthuis, James H.; Kerkham, Ruth H.; Institute for Christian Studies (Institute for Christian Studies, 1998-08)
    • Resounding Empathy: A Critical Exploration of Ricoeur's Theory of Discourse, to Clarify the Self's Reliance on Relationships with Other Persons

      Shank, Benjamin Joseph; Institute for Christian Studies (Institute for Christian Studies, 2020-11-09)
      The goal of this dissertation is to use Ricoeur’s understanding of metaphor as developed in The Rule of Metaphor to further our understanding of the self and its relation to other persons. While Ricoeur does eventually present a full-fledged anthropology, he develops it through narrative structure, which results in a conception of the self that is different than one derived through metaphor might have been. Namely, while a narrative self is congenial to alterity, our thesis is that a self that is conceived through metaphor would rely upon alterity at its most fundamental level: not as a detour or dialectic, but as its very condition of origin. After introducing Ricoeur’s understanding of metaphor in the first chapter, we will use each subsequent chapter to focus on several points after The Rule of Metaphor where Ricoeur might have developed his understanding of the self – and its relation to alterity – somewhat differently than he in fact did under the narrative structure.
    • Reunite Devotion, Confessional Literacy and Christian Action

      Sweetman, Robert; Institute for Christian Studies (Christian Courier, 2015-04-27)
    • Revealing/Reveiling the Sacred: the Atheology of Mark C. Taylor

      Olthuis, James H.; Robinson, Julie; Institute for Christian Studies (Institute for Christian Studies, 1998)
    • Review of Adorno: the Recovery of Experience, by Roger Foster

      Zuidervaart, Lambert; Institute for Christian Studies (Philosophy Education Society, Inc., 2008-12)
    • Review of Art in Action: Toward a Christian Aesthetic, by Nicholas Wolterstorff

      Zuidervaart, Lambert; Institute for Christian Studies (Association for Reformational Philosophy, 1983)
    • Review of Thomas Aquinas: Faith, Reason, and Following Christ, by Frederick Christian Bauerschmidt.

      Sweetman, Robert; Institute for Christian Studies (University of Chicago. Divinity School.; University of Chicago. Federated Theological Faculty, 2016-10)