Forging Ploughshares
Cultivating the Peaceable Kingdom
Episodes
Brad and Paul discuss the work of Wittgenstein, Maximus, Hegel and Bulgakov as they converge on embodied synthesis in Christ and then extend the conversation to the synthesis of Scripture overcoming the contention in Job, Daniel, Maccabees, and Jonah over the split and violent or unified and peaceable image of God.
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In a continuation of the discussion of Philosophy of Science, the ideas of Rupert Sheldrake about the dogmatism of science, leads to a discussion of the work of Christopher Kaiser on the creationist tradition and the development of science.
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This discussion of the teleological argument takes us into modern philosophy of science and the debate between Thomas Kuhn and Michael Polanyi. Paul Axton demonstrates the superiority of Polanyi's thought as reaching beyond Kuhn's stunted understanding.
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Paul Axton preaches: Jesus sign in the Temple is not simply pointing to the need to clean up the pricing system but to halt the economy of violent sacrifice and to deliver his sheep into an alternative nonviolent way of being human.
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In this discussion Paul Axton explains the failure of William Lane Craig's Kalam Cosmological Argument and how it is that Origen of Alexandria provides the resolution in his view of time and eternity brought together in Christ.
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Paul Axton preaches: Jesus says he will provide no sign other than that of Jonah to the Jews, which is a kind of non-sign in their value system. Jesus, like Jonah, presents a very different picture of God than Nahum and the Jews of Jonah and Jesus generation. This God cares for all and would go to the depths of the earth to retrieve everyone.
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Continuing our discussion in Imaginative Apologetics, we discuss the view of the embodied understanding of Maximus and Hegel reflected in Wittgenstein in which the world is synthesized through embodiment and language.
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Paul Axton preaches: Do we respond to empire with the resurrection faith of the nonviolent martyrs of Daniel and Maccabees or with the violence of the Mattathias and his friends in the Maccabean revolt. Jesus identity with the Son of Man of Daniel and his invoking the nonviolent response to the coming desolation and destruction portrayed in Maccabees provides the resolution to how to respond to evil empires.
Brad and Paul reflect on the course recently completed with Anthony Bartlett, and discuss how this picture of a semiotic shift surrounding Christ serves as an alternative reading of the Bible and reality.
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Paul Axton preaches: This sermon compares two understandings of Israel and God as presented in Nehemiah, Ezra, and Ruth, with Ruth the Moabite foreigner serving in the messianic line and as a kinsman redeemer through her faithful loving kindness, over and against the retributive picture of God and exclusive picture of Jews in Ezra and Nehemiah.
Notre Dame Professor Emmanuel Katongole, founder of Bethany Land Institute in Uganda, describes the theology and work of nonviolence in a world divided by violence and hatred.
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Paul Axton preaches: There are competing images of God in the Bible between a God of law and vengeance and the God of mercy and love. This contention is resolved in Christ in which true deity is found in the face of the forgiving human victim, and this highlights a theme traceable throughout the Hebrew Scriptures.
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Frederick Bauerschmidt describes the practical work of teaching about the peace of Christ in the Catholic Church when violent Christian nationalism is the norm.
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Paul Axton preaches: History is of eternal significance in that it pertains to God's identity, and the impact of this significance is in its liberation from an enslaving finite understanding into the liberating eternal reality of God found in Christ.
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Jordan Daniel Wood continues the conversation with Matt and Paul and in part 2 describes Hegel's picture of an inadequate notion of the infinite, and he pictures Hart as falling into this failed understanding, which explains Hart's rejection of Jordan's Maximian-Hegelian understanding.
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Paul Axton preaches: appealing to the work of Sergius Bulgakov, Axton develops the significance of God's presence in the name given to Moses, and then Christ's assumption of this name and the opening to all the possibility of dwelling in the name, which describes the possibility of God pouring himself out in and through human language.
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Jordan Daniel Wood, in conversation with Matt and Paul, explains the logic of Hegel as a natural development of Maximus' understanding of personhood, which also serves to address the failure of David Bentley Hart to grasp the paradigm shift Jordan is picturing in light of Hegel.
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...In this talk at a gathering at a local restaurant (thus the country music in the background) Paul Axton presents the manner in which Christ defeats cosmic and personal trauma through the work of predestination.
The Erasure of Cosmic and Personal Trauma in the Lamb Crucified from the Foundation of the World
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Paul Axton preaches: John identifies Jesus as the the rejected Logos, which means he is not the Greek logos, the Jewish logos, the philosophical logos, or the religious logos, or the logic, language, reason, or word that grounds this world’s systems of human thought. Martin Heidegger is the prime example of recognizing the violence of the Greek logos, and then of presuming the Logos of Christ is a continuation of the same. René Gir...
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