Alistair McFadyen

Bio: Alistair McFadyen is an academic researcher. The author has contributed to research in topics: Relevance (information retrieval). The author has an hindex of 1, co-authored 1 publications receiving 11 citations.

The Trinity and Human Individuality: The Conditions for Relevance*

Abstract: The question which I am ultimately trying to address in this article is: what does the Trinity have to do with human individuality? My question reflects the renewal of interest in trinitarian theology amongst systematic theologians in the West which followed their familiarization with the social conceptions of the Orthodox churches.' But why should the availability of social and relational frames of reference for the Trinity have proved so reinvigorating for systematics in the West? There are two reasons, I think. The first is that the social understanding of the Trinity seems to offer a way of taking conventional Christian doctrine seriously whilst avoiding the obscurity and mystification of metaphysical conceptions. The second is that it provides an immediate and obvious connection with theological anthropology, and hence with practical theology in general and with political theology in particular. For in using social terms to conceptualize the Trinity, one is bound to formulate a conception of

Christ the Key

Abstract: Preface 1. Human nature 2. Grace (part one) 3. Grace (part two) 4. Trinitarian life 5. Politics 6. Death and sacrifice 7. Workings of the Spirit.

Imaging God: A theological answer to the anthropological question?

Abstract: Traditionally the central trope in Christian theological anthropology, “the image of God” tends to function more as a noun than a verb. While that has grounded significant interplay between specific Christian formulations and the concepts of nontheological disciplines and cultural constructs, it facilitates the withdrawal of the image and of theological anthropology more broadly from the context of active relation with God. Rather than a static rendering of the image a more interactionist, dynamic, and relational view of “imaging God” is commended as a key anthropological term. Engaging with Psalm 8 suggests that, biblically, asking the anthropological question “What is humanity?” is tied to the answer to the theological question: who is God? This locates theological anthropology securely within the interactive context of being related to by God and suggests that theological anthropology might be a matter of performance rather than definition: actively imaging God.

Rethinking rationality : theological anthropology in light of profound cognitive impairment, relationality, embodiment and personhood

Abstract: The aim of this thesis is to rethink the question of rationality as the defining mark of what it is to be human in light of profoundly cognitively impaired individuals We attempt to hold a conversation between theologians who traditionally emphasized rationality, and those who stress relationality as the sine qua non of human beings in order to demonstrate that both have traditionally marginalized individuals who are cognitively impaired Finally following Karl Barth, we attempt to retrieve the theme of embodiment to augment relationality in theological anthropology In Part I (chapter 2 and 3) we analyse the historical understanding of the imago Dei from a Christian West perspective We trace the tradition from Joseph Fletcher back to Irenaeus through Aquinas and Augustine, and examine how their notions of the imago Dei have traditionally marginalized intellectually impaired persons By equating the imago with ‘rational souls’, the tradition perpetuates the exclusion and stigmatization of cognitively impaired persons Chapter 3 analyses the rationality-relationality turn, ie, the effort by Christian theology to overcome the traditional overemphasis of rationality Here we engage with Eastern Orthodox theologians John Zizioulas and Christos Yannaras who can be considered paradigmatic examples for a relational anthropology and thus are of particular importance in the popularization of the ‘relational turn’ In Part II (chapter 4, 5 and 6), we offer an alternative to the rationality-relationality turn by following Karl Barth Here we push against a Cartesian dualistic ‘criterion of personhood’, and argue that the belief there is a polar opposition between body and soul (mind) is a category mistake Thus we attempt to retrieve the theme of embodiment in light of profound cognitive impairment In chapter 5, we engage with John Rawls and Martha Nussbaum to show that most theories of justice are also culpable of marginalizing intellectually impaired individuals Here we attempt to show why secular theories of justice do not work, and so finally suggest a theistic grounding of justice Chapter 6 examines the practical issue of care for fellow human beings who are cognitively impaired

Network Church: A Pentecostal Ecclesiology Shaped by Mission

Abstract: This thesis develops a pentecostal ecclesiology using the structure of networks that leads to a fresh approach to contextualisation. It addresses the neglect in pentecostal scholarship of church structures beyond the congregation and of critical approaches to contextualisation. The pentecostal systematic methodology of Amos Yong is utilized, based on the synthesis of discerned experience (Spirit), biblical studies (Word) and the traditions of systematic and mission theology (Community). A trinitarian understanding of networks is developed and linked with an approach to the catholicity of the church that has a common essence and mission movement. This is shaped by the missionary nature of pentecostalism and rooted in an understanding of a church marked by Spirit baptism. The character of networks is defined in terms of partnership, a term with a rich mission understanding and seen also in the pentecostal tradition. A three-fold approach to contextualisation arises from the overlap between networks within and outside the church which is based on hospitality. Significantly, this thesis is the first in pentecostal ecclesiology to utilise a pentecostal methodology, to focus on structural and contextual issues and to develop a trinitarian network ecclesiology. It provides a fresh approach to catholicity, Spirit baptism, partnership and contextualisation.