God is love is definitive of God's personhood and the opening of his personhood in Kenotic Love is the possibility of personhood. This personhood of knowing God is definitive of the personal and of what it means to know and think as persons.

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Trent Maxey, of Amhurst College and author of "The Greatest Problem" on delineating the role of the secular, political and religious in Japan, continues to address the problem of a too simple narrative of secular and religious, and even of the way power functions. Jim, Matt, Jon, Simon, and Paul join the discussion.

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Acknowledgement of God and access to wisdom, reason, and understanding of the self and the world are synonymous. Where Kant and the modern age deny access to God as foundation to reason, and attempt to establish foundations within reason, the Bible and Hegel point to God as the possibility giving rise to reason.

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Trent Maxey, Professor at Amhurst College and author of the book, "The Greatest Problem" describes the amorphous nature of Shinto, Buddhism, Christianity, and Islam in connection with culture, economics, violence, and modernity. He questions the usual categories under which religion, east and west, is perceived and points to our continual enmeshment in religious-like issues such as capitalism and nationalism.

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The Prologue of John depicts the point of creation as incarnation and this is fulfilled through the Spirit. God would be known throughout creation as Christ knows him and makes him known, and this is the point of history and the work of the Spirit as depicted in John, developed by Origen and Maximus, and built upon by G.W.F. Hegel. 

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Allan, Brian, Jonathan, Jim, Matt, and Paul discuss Charles Taylor's secularization thesis, its factuality and reality as compared with Derrida's theory of difference, Slavoj Žižek's primordial lie and the reality of the knowledge of good and evil, and then how it is that Bulgakov's Sophiology addresses the secondary nature of creaturely sophia.

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David Bentley Hart and Sergius Bulgakov provide the basis for this discussion between Matt, Simon, Tim, Jim, and Paul on how the antagonism in religion has folded into secularism to create a secular experiential reality for fundamentalists of both atheism and religion. Bulgakov's Sophiology once again points toward the synthesizing reality of Christ.

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Matt, Brian, Jason and Paul discuss the work of Sergius Bulgakov's sophiology in addressing transcendence and immanence and the futility connected to the new atheism, as compared to Slavoj Žižek's therapeutic atheism. The hope for goodness and truth as inherent to the personal faith journey is discussed.

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The final words of Jesus in Matthew summarize orthodox Trinitarian belief and the economy of salvation, and the Nicene Creed and Gregory of Nyssa take up this formula as the foundation for orthodoxy and combatting heresy and for describing the dynamics of sin (a dynamic of trinitarian absence) and salvation.

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In this continued introduction to World Religions and Cultures a review of the work of Rene Girard as it folds into Mircea Eliade and Peter Berger helps define the interactive roles of culture and religion as modes of orientation in identity, and as completed in Christ and the Church. 

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