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Displaying: 1-10 of 10 documents


1. Philosophy and Theology: Volume > 23 > Issue: 2
Kenneth A. Bryson An Interpretation of Genesis 1:26
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Genesis 1:26 announces that God made us in His image and likeness. The paper examines the connection between the divine image and likeness. The love that exists between the Father, Son, and Holy Spirit must be in the image. However, we cannot understand the Trinity so we make use of the divine likeness as a road to the divine image. The dual nature of Christ makes this pilgrimage possible. Christ as God is the divine image whereas Christ as man teaches us how the divine likeness leads to the Father. The love inscribed in the human heart connects the finite to the infinite. The divine Persons exist in relationships. Salvation takes place through a person-making process in the likeness of divine relations. Salvation is the output of relationships taking place at the level of a social self, an environmental self, and an inner self. These processes function as gateway to the structure of the divine image.
2. Philosophy and Theology: Volume > 23 > Issue: 2
Clint I. Barrett A Careful Reading of St. Anselm’s Ontological Argument
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Although philosophers have long agreed that Anselm’s PROSLOGION contains what is often called the ontological argument (but not by Anselm himself), they do not agree about just what that argument is. In this paper, I do two things: (1) I set out a careful, precise statement of the argument in the PROSLOGION, taking due account of the historical, personal, philosophical, and theological contexts of Anselm’s thought. (2) Having disembarrassed the argument of some common misunderstandings and placed it in its proper setting, I argue that it is more complicated and much stronger than all but a very few philosophers have realized.
3. Philosophy and Theology: Volume > 23 > Issue: 2
Antonio Calcagno Edith Stein’s Philosophy of Community in Her Early Work and in Her Later Finite and Eternal Being: Martin Heidegger’s Impact
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Edith Stein’s early phenomenological texts describe community as a special unity that is fully lived through in consciousness. In her later works, unity is described in more theological terms as participation in the communal fullness and wholeness of God or Being. Can these two accounts of community or human belonging be reconciled? I argue that consciousness can bring to the fore the meaning of community, thereby conditioning our lived-experience of community, but it can also, through Heideggerian questioning, uncover that which remains somewhat hidden from consciousness itself: its own ground or condition of possibility, namely, being—a being that is both one and many, unified, communalised, and very diversified. If my reading of Stein is correct, the traditional understanding of the split between Stein’s strictly Husserlian/phenomenological period and her later Christian philosophical period must be renegotiated, at least when it comes to the philosophical problem of community or human togetherness.
4. Philosophy and Theology: Volume > 23 > Issue: 2
Sarah L. MacMillen Faith Beyond Optimism: Simone Weil, Hannah Arendt, and Gillian Rose
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This article discusses the definitions of faith of three twentieth-century Jewish-Christian mystic philosophers: Simone Weil, Hannah Arendt, and Gillian Rose. Weil’s “attente de Dieu” (waiting for God), Arendt’s “natality,” and Rose’s immanence each reflect an attention to the world in understanding the workings of faith. In this context, faith and hope are not cheap optimisms or escapisms into the transcendent, but a patient reckoning with the pains of the world and human relationships.
5. Philosophy and Theology: Volume > 23 > Issue: 2
Bernd Irlenborn John Hick’s Pluralism: A Reconsideration of Its Philosophical Framework
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Hick’s religious pluralism has been a matter of philosophical de­bate for more than two decades. Until recently, the philosophical framework of Hick’s pluralism has elicited a wide range of philosophical criticism. In this paper, I specify three core claims of Hick’s concept pertaining to the philosophical framework of his pluralism that have been under intensive discussion so far: Firstly, the epistemological claim that all exclusive religious truth claims have to be de-emphasised. Secondly, the methodological claim that Hick’s pluralism must be understood as a meta-theory and not as a first-order theory such as, for example, exclusivism. Thirdly, the metaphysical claim that no substantial properties can be ascribed to the noumenal and therefore transcategorial divine reality. I examine these three claims and reconsider Hick’s responses to philosophical objections to these claims. I argue that Hick is not successful in his defense. A reconsideration of these problems shows that all three pluralist claims remain neither compelling nor consistent.
6. Philosophy and Theology: Volume > 23 > Issue: 2
James B. South Editor’s Page
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rahner papers
7. Philosophy and Theology: Volume > 23 > Issue: 2
Richard Penaskovic A Prophetic Voice: Karl Rahner on the Future of the Church
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This essay provides an analysis of Karl Rahner’s book The Shape of the Church to Come and comments briefly on the context of this book, namely, the German Synod at Würzburg, Germany in 1971. Rahner was prescient in thinking that it may only be a single occasion that may precipitate a huge crisis in which many Catholics will leave the Church, refusing to pay the church-tax, as is happening in Germany today. Although Rahner sharply criticizes the Church as institution, his passionate loyalty to the magisterium also comes through loud and clear in all his writings. Rahner, the consummate theologian, cannot be pigeonholed into neat categories like “conservative” or “liberal” because his theology knows how to do a balancing act. Finally, Rahner is such a trailblazer in theology that it may take another fifty years for the institutional Church to catch up with his thought.
8. Philosophy and Theology: Volume > 23 > Issue: 2
Shannon Craigo-Snell Kairos in the Chronos: A Rahnerian View
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This essay develops a Rahnerian view of kairos and proposes its contemporary utility in addressing the multiple prophetic calls to action in our media-saturated environment. In Rahner’s theology, kairos is the time of grace and opportunity, inaugurated by the event of Jesus Christ, in which each human person must accept or reject God’s loving self-communication. Because the chronos of daily life takes place within the kairos of Jesus Christ, there is kairos in every moment of chronos. Thus, the typical depiction of chronos and kairos is inverted. Instead of occasional moments of kairos interrupting the ongoing stream of chronos, Rahner portrays chronos as set within the larger reality of kairos. Our chronos takes place within the kairos of Jesus Christ. Such a view does not mitigate or prioritize the many prophetic calls contemporary Christians receive. It can, however, place them in appropriate theological context of the history of God that succeeds. Kairos is a reality created by God’s salvific activity and an opportunity to participate in the salvific love of God.
9. Philosophy and Theology: Volume > 23 > Issue: 2
Peter Joseph Fritz “I Am, of Course, No Prophet”: Rahner’s Modest Eschatological Remark
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This article argues that Karl Rahner’s theme of “eschatological ignorance” should be retrieved to facilitate and to fortify the enactment of Catholic theology’s prophetic commitments in a U.S. context. First, the article presents and defends Rahner’s famous distinction between eschatology and apocalyptic. Second, it characterizes Rahner’s distinction as representative of his conviction of a need for docta ignorantia futuri, which stems from his theology of God as Absolute Mystery, and which, though Rahner recommends it to twentieth-century Europeans, seems particularly well suited for theological application in the twenty-first-century United States. Third, it suggests how Rahner’s eschatological ignorance might make a prophetic impact on the American socio-religio-political climate.
10. Philosophy and Theology: Volume > 23 > Issue: 2
Ann R. Riggs Rahner Papers Editor’s Page
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