For the past sixty years Eric Voegelin has probed the foundations of order and history. After explaining how Voegelin understands “order” and where he places the historical leaps in being that best disclose it, we fix our sights on the noetic differentiation of consciousness—the clarification of human reason launched by classical Greek philosophy. In Part One we expose Voegelin's view of noetic differentiation, beginning with his version of the classical discoveries by Plato and Aristotle. Next we trace the decline that came with the stoics and religion. Finally we conclude with the reality of differentiated reason and what it opens upon. In Part Two we apply this exposition to religion, pursuing the implications of Voegelin's noetic differentiation. The application takes us first to the eros for the divine ground that Voegelin's noesis manifests and the various ways that this eros shows itself in the different religious traditions. Second, the application shows the relevance of noetic differentiation for liberation theology and the theology of revelation.

Marxist analyses can contribute to Christian human rights thought in four areas. First, Marx's anthropology emphasizes process and sociality over fixed or determining human qualities. The species-being concept counterbalances cynical forms of Christian “realism” and secular, genetic determinism. Second, Marx's analysis of rights under capitalism engenders the claim that human rights begin with the right to a non-exploitative social structure. The Marxist critique reinforces the biblical injunction against identification with an unjust status quo. Third, current Marxist analysis of the historical failure of socialism generates hope based on learning from the past. The analysis can help Christians to hope and work for earthly embodiment of human rights short of the Kingdom. Finally, Marxism and biblical thought converge in pointing to the oppressed as crucial for obtaining human rights. Christians and Marxists have common criteria for a human rights agenda.

The Bhāgavata Purāna, a ninth century encyclopedic Hindu text, combines Vedantic non-dualism and Vaiṣṇava devotionalism or love of God. Its non-dualism accommodates the reality of the universe with its individual selves in the all-encompassing reality of God. The BhP has two forms of devotion: one is a meditation which absorbs the devotee within the unity of God's reality; the other is an ecstasy which glories in separation from God in order to love God more. The Eros-Agape motif is used to compare this tradition of the love of God with those of Christianity, Islam, and Buddhism. Like them, the BhP stresses the personhood of God; unlike them, it stresses an ontological, not a mystical or spiritual, union of Deity and devotee.

The recitation of the nembutsu, a plea for salvation in the form of the ejaculatory prayer, “I call on Amida Buddha,” far from being an aberration of Buddhist practice, is an organic development of doctrine and practice based on early Mahāyana thought. With its roots in the work of Nāgārjuna and Vasubandhu, the practice grew from a perception of the Buddha's compassion being such that it would create a provisional paradise within which searchers for enlightenment could dwell, so that, free from the cycle of karma-defilement-suffering in this world, they could more readily attain ultimate enlightenment. The nembutsu is the response of an individual to the compassion of the Buddha, a selfless acceptance of that compassion which allows the individual to be drawn into it, thus being ushered into enlightenment itself. The prayer of the nembutsu is itself a participation in the reality of enlightenment.

A special challenge of theology courses in the private liberal arts college is the ability to maintain an institutional commitment to identifiable moral and religious values while at the same time respecting the personal and academic integrity of a pluralistic student body. The Ultimate Questions course has been constructed to introduce such students to fundamental religious questions, problems and critiques and to demonstrate that these considerations begin in a wide variety of human experiences, activities and conceptualizations. Having depended on such thinkers as Tillich and Rahner to suggest that the religious problem is ultimately the human question, the course turns to an investigation of mainline Christian doctrine, worship and praxis as distinctive responses to the ultimate questions.

The undergraduate course described introduces the academic study of religion. It summarizes basic Christian teaching on God, Salvation, Jesus Christ, Trinity, Church and Sacraments, Eschatology; promotes objective intellectual reflection on basic Christian teachings and on the religious experience that inspired them; introduces the student to academic religious literature, promotes informed dialogue among students of various religious traditions.