If the problem in the first essay with which Smith wrestles is “vulgar imperialistic scientism,” the problem in the second essay is “unjustified egalitarian universalism.” Smith identifies a utopian vision beneath the moral claims to be good without God. Like fundamentalism, unjustified egalitarian universalism has the same flaw; it cannot provide justification for its claims. It is as much a call to “just believe” as was “that old time religion.” It is another case of overreaching. In her response, Melanie Susan Barrett briefly surveys the contributions—and limitations—of key modern philosophers, and then considers a theological alternative. Unlike the philosophical ethicists, she argues, “a theistic approach—that of Catholic Christianity in particular—can provide for such universalism.” In particular, Dr. Barrett proposes that theism possesses at least three advantages over Smith’s atheist interlocutors: “it avoids being selfcontradictory; (2) it can account for both goodness and badness in human nature simultaneously, rather than being naively optimistic about human nature; and (3) it proffers a practical solution to the ‘sensible knave’ problem, so that we can reduce at least some of the badness in society and improve life for everyone.” The final article of the issue by Maria Pascuzzi on Pauline studies connects well with the essays from the Meyer Lecture Series. Dr. Pascuzzi notes that “for many people today, even Christians, the Epicurean view of things remains attractive and makes great sense especially in view of contemporary science.” She further comments, I do admit to being quite surprised a few years back, in the course of teaching a scripture class at a Catholic university, to discover how many students were rather agnostic about the resurrection. Most seemed fine with idea that death brings disintegration followed by reintegration into the cosmos. Rather than intellectually wrestling with the idea of bodily resurrection, they seem to have viewed it as little more than a quaint, pre-scientific explanation that needed to give way to the certainty that the new science has given them about where they have come from and where they are going. Millennials are not alone in thinking this way. Many older adult Christians share these same views. Pascuzzi turns to Paul to explore the resurrection of the body. She paints a sharp contrast between Christianity and Epicureanism through the doctrine of the resurrection. I found especially compelling her contrast between the experience of life that Epicurus brought to his followers, and that which Jesus brought to his disciples. It points out so clearly that if you change doctrine you change experience. Dr. Pascuzzi’s examination of the ethical implications of Pauline theology complements nicely Dr. Barrett’s essay. This issue of Chicago Studies can be of immense practical value to pastoral ministers, as it addresses several of the big questions on the mind of our communities. This is especially true of the all-important “next generation” for whom the science/religion question is quite serious. Simple responses may work well on Twitter, but the Catholic tradition has more to offer. It is in the depth and breadth of that Great Tradition that we find the guidance for which our people are longing.
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