Bruce Reichenbach

I first discuss the Buddhist concept of the self as lying between nihilism and substantialism, understood in terms of sets of skandhas and later momentariness. I then discuss the role of karma as a causal nexus that brings the skandhas into a state of co-ordination and whether this role is subjective or objective. Finally, I discuss the import of this view that there is no substantial self but only momentary events of various discrete sorts on the meaning and possibility of life after death and the rootedness of the law of karma in justice. Finally, I consider the implications of this for rebirth and nirvana.

Questions like: “How should we respond to this increased information about our DNA sequencing?” push us into a region beyond a mere description of genes, their expression and the resulting protein changes, and of our use of technology to manipulate genes. These questions encourage us to think about humans normatively (what it is to be human), ethically (what ought we do with our genetic information, how ought we treat other organisms with whom we share genetic heritage), and relationally (how are we to understand humans not merely in terms of their genetic composition and biophysical functions, but in terms of their interactions and relationships to others).

Through his subtle use of structured sevens throughout his work, the author of the Gospel of John, no stranger to linguistic intricacy, indirectly points to the completeness of his case for Jesus’ identity as the Messiah, the Son of God, and for establishing Jesus’ function and mission to bring life to believers. I trace these instances, noting how they contribute to John’s overarching argument and theology and connect with the book of Genesis, and indicate how in important places he contrasts structures of seven with the presence of six, indicative of incompleteness.

Heidegger affirms that we find authenticity in resolutely affirming our own death; but how might the death of another provide meaning for one’s life? We explore how Mel Gibson portrays the meaning of Jesus’ death for others in his movie, ’The Passion of the Christ’, by considering the movie’s diverse views of atonement. The movie contains clear statements of the ancient ’Christus victor’ and moral transformation themes, though Gibson misses that moral transformation requires more than a resilient death. Although he leaves other views of atonement, such as healing and compensation, undeveloped, Gibson emphasizes Mary’s relationship to Jesus as coredemptrix

Salvation plays a central role in the Gospel of John, although the author never develops an abstract theory of salvation. Rather, by various narrative techniques, and ultimately by his overall dramatic narrative, John suggests diverse soteriological concepts. He introduces rebirth bringing about children of God, depicts Jesus drawing people by being lifted up and dying on behalf of others, claims victory over the devil, and demonstrates healing. Underlying and unifying all these themes is the fundamental thesis that salvation brings life, both qualitatively and quantitatively. This study investigates his medley of soteriological concepts, explores their relation to Old Testament themes, and inquires how they connect with the fact of Jesus’s death and its necessity.