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Displaying: 81-100 of 704 documents

rahner papers
81. Philosophy and Theology: Volume > 28 > Issue: 2
Howard Ebert The Social Nature of the Sensus Fidei in the Thought of Karl Rahner
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This paper argues that Rahner’s approach lays the foundation for a serious analysis of the social dynamics at work in the reality of the sensus fidei. Theologically, Rahner’s view of the Church as communal, sacramental, and spirit-filled is dynamic and relational. This view coupled with his acknowledgement of the new social reality of the World Church living in diaspora creates a conceptual space in which a socially informed notion of the sensus fidei can be articulated. Suggestive in nature, Rahner’s appreciation of the significant role of practical theology’s inductive and self-reflective nature provides a method to analyze and express a socially nuanced, theologically grounded understanding of the sensus fidei. This understanding enriches the life of the Church and is a model for the incorporation of the social sciences in theological discourse.
82. Philosophy and Theology: Volume > 28 > Issue: 2
Mark F. Fischer The Soteriologies of Karl Rahner and Hans Urs Von Balthasar
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Karl Rahner and Hans Urs von Balthasar differed in their approaches to Christian soteriology, especially in their understandings of redemption and the cross. These differences stem in part from Rahner’s emphasis on the Trinity in history (the economic Trinity) and Balthasar’s focus on the Trinity’s inner life (the immanent Trinity). While Balthasar’s soteriology better reflects the Church’s official descending Christology, Rahner’s ascending Christology (with its view of Jesus as the fullness of God united to human nature) is the more profound.
83. Philosophy and Theology: Volume > 28 > Issue: 2
Ashley Logsdon Karl Rahner and Stephen Jay Gould on the Conflict between Faith and Science
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How are religiously-devout scientists and scientifically-minded theologians to address, both professionally and personally, the perceived conflict between their disciplines? This paper brings Stephen Jay Gould’s principle of “Non-Overlapping Magisteria” (NOMA) into dialogue with Karl Rahner’s notion of gnoseological concupiscence in order to elucidate strategies for interdisciplinary dialogue and everyday living amidst chronic “conflict.” NOMA helpfully articulates a pragmatic mindset that is widespread among scientists but is ultimately too simplistic to account for scientists’ daily experiences of tension. In contrast, Rahner’s understanding of gnoseological concupiscence takes seriously both human nature and experience, paving the way for productive interdisciplinary dialogue that is attentive to the “human factor” within each discipline. Furthermore, Rahner provides pastoral guidance for scientists experiencing inner conflict between their professional work and profession of faith. Rahner encourages conflicted scientists to surrender their struggles to divine mystery as part of their asymptotic striving for integration between science and faith.
84. Philosophy and Theology: Volume > 28 > Issue: 2
Richard Penaskovic Rahner Papers Editor's Page
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85. Philosophy and Theology: Volume > 28 > Issue: 1
Nathan A. Jacobs On the Metaphysics of God and Creatures in the Eastern Pro-Nicenes
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Amid the Arian dispute, opponents of Arius object to his Christology by arguing that if the Son came into being, then the Son is a creature; he is mutable; he is corruptible; his goodness is non-essential; and he cannot give life to humanity. These charges consistently appear in the writings of Arius’s contemporaries, the councils to follow, and the Eastern Church fathers in the centuries after the dispute. In this essay, I flesh out the metaphysical foundation of Eastern anti-Arian polemics and what this foundation tells us about how the Eastern pro-Nicenes understand the basic metaphysical differences between God and creatures.
86. Philosophy and Theology: Volume > 28 > Issue: 1
Kyle Hubbard Idolatrous Friendship in Augustine’s Confessions
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In Book Four of his Confessions, Augustine recalls his grief at the death of his closest friend. Augustine believes he grieved excessively because he loved his friend as an idol, in the place of God. To illuminate the problems with Augustine’s friendship, I will draw on Jean-Luc Marion’s helpful analyses of the idol and the icon. In doing so I seek to clarify not only Augustine’s position on proper human love in the Confessions, but also suggest a way to understand his infamous uti/frui (use/enjoyment) distinction from On Christian Teaching, a nearly contemporaneous text to the Confessions.
87. Philosophy and Theology: Volume > 28 > Issue: 1
Juan Eduardo Carreño The Living God in the Philosophy of Saint Thomas Aquinas
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Traditionally divine life has been conceived as an attribute that belongs to God according to his way of acting. This thesis is based on a notion of life as a purely operational perfection and on the place in which Aquinas develops his thought about divine life in the Summa theologiae. Here we contend that these arguments are not entirely conclusive and introduce the idea that life, in its most radical meaning, is an attribute that belongs to God according to his way of being. In our view, this approach is more consistent with Thomas’s doctrine and avoids some common misunderstandings.
88. Philosophy and Theology: Volume > 28 > Issue: 1
Ronald R. Bernier After Aquinas: Restoring Hope to Beauty
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This article centers on the modes of maintaining an equivalence of the moral and the good that lies behind and within Augustine’s and Aquinas’ understandings of beauty. Beauty, in the medieval experience of it, never derived exclusively from sense impression; it was neither purely pleasure in the sensuous nor a wholly intuitive contemplation of the transcendent occurring exclusively in the mind. Rather, beauty was the intelligible form of some higher reality, the quality of things that reflects their origin in the divine. Beauty, then, like meaning itself, could never be fully present in its material sign, as it appears to us only as a promise of presence through embodied absence, neither fully here and now nor entirely elsewhere and beyond. This, ultimately, may be the very purpose of beauty, a hopeful pull toward the perfect and yet never fully knowable God who is beauty.
89. Philosophy and Theology: Volume > 28 > Issue: 1
Liran Shia Gordon Matter, Place, and Being from a Scotistic Point of View: A Bypass the the Psycho-Physical Problem?
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The aim of this paper is to apply the metaphysics of John Duns Scotus in constructing a new conception of matter which does not stand in opposition to the mental realm, but is rather composed of both physical and mental elements. The paper is divided into four parts. Section one addresses Scotus’ claim that matter is intelligible and actual in itself. Section two aims to show that matter can be seen as a deprived thinking being. Section three analyzes Scotus’ conception of place. The final section brings together the conclusions of the three preceding parts to confront the Cartesian psycho-physical problem anew and to suggest a viable solution.
90. Philosophy and Theology: Volume > 28 > Issue: 1
Toan Do A Plea for the Novum Instrumentum: Erasmus and His Struggle for a New Translation
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In the wake of the humanism in the early sixteenth century, Erasmus of Rotterdam was often taxed with the “sin of journalism” as having little to contribute to the then--current obsolete Latinism. Despite much of the false accusation against his scholarship and erudition, one of Erasmus’s inaugural works, whose impact reverberates to this day, was the Novum Instrumentum (1516). Many of Erasmus’s contemporaries misunderstood this “new” Latin edition to be just “another” Greek edition of the New Testament. This article seeks to explore the background of Erasmus’s desire and struggle which led to the composition and publication of this Novum Instrumentum, on the one hand, and caused much confusion among his contemporaries, on the other.
91. Philosophy and Theology: Volume > 28 > Issue: 1
Terence Sweeney Hope against Hope: Søren Kierkegaard on the Breath of Eternal Possibility
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This essays considers hope as an essential aspect of Kierkegaard’s philosophy. Comparing his pseudonymous works with Works of Love helps us to understand hope as the breath of the eternal, which is experienced in time as future possibility. True hope rests in the future eternal good and not in optimistic or calculative expectations. Hope is a necessary condition of the self on the journey to the eternal and as such is constitutive of the self. It is the belief in the in-breaking of the eternal into the temporal, which wholly surpasses earthly expectations in the form of the certain expectation of the future eternal good which is beyond all human possibility.
92. Philosophy and Theology: Volume > 28 > Issue: 1
Chris Calvert-Minor Sartre, Consciousness, and God: Schematic of a Latent Sartrean Theology
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Jean-Paul Sartre is known for his analysis of human consciousness. Surprisingly, however, he never takes seriously what it might mean to theorize God’s existence through that same understanding of consciousness. In this paper, I endeavor that analysis and outline the Sartrean conscious God, where nothingness haunts God’s own being. My argument is not to prove God’s existence through a Sartrean theology. My argument is only that a Sartrean theology centered on the conscious God is fully consistent within Sartre’s existentialism and that such a conception of God should appeal to the Christian.
93. Philosophy and Theology: Volume > 28 > Issue: 1
Esther McIntosh, Don MacDonald, Christopher A. Sink Macmurray on Relationality: A Tool for Systems Theory?
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This article seeks to draw out the links between systems thinking and the philosophy of John Macmurray. In fact, while systems theory is a growing trend in a number of disciplines, including counselling and psychotherapy, the narrative describes its ancient roots. Macmurray’s insistence that humans exist as interdependent rather than independent beings is supported by systems theory. Moreover, Macmurray’s critique of institutionalized religion and his favouring of inclusive religious community is akin to a model of spirituality that, in positive psychology, is conceived of as an open system.
94. Philosophy and Theology: Volume > 28 > Issue: 1
Jasper Doomen Of Mosquitoes and Men: The Basis of Animal and Human Rights
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This article discusses whether animal rights may be defended from a natural rights or an ethical perspective. Both options fail. The same analysis applies in the case of humankind. ‘Humankind’ does not bring with it the acknowledgement of rights, nor does a focus on what is arguably characteristic of humankind, reason. Reason is decisive, though, in another respect: the fact that reasonable beings can claim and lay down rights. It does not follow from this that animals should have no rights, since human beings may be motivated to constitute such rights, while this provides the most solid basis for them.
95. Philosophy and Theology: Volume > 28 > Issue: 1
Michael Fagge God and Technology: Theological Anthropology in a Technical World
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This article relates the philosophy of Martin Heidegger and the theology of St. Thomas Aquinas in order to overcome the technological attitude pervasive in society. Heidegger’s concept of technology as a way of presencing opens the door to both the danger and the saving grace of the technological attitude. Through a contemplation of art and nature recommended by Heidegger, St. Thomas’s metaphysics acts as a focus for that contemplation and de-centers the self by connecting all creation to God through esse which brings about a radiance in all things drawing the observers’ gaze away from the self to God.
96. Philosophy and Theology: Volume > 28 > Issue: 1
Benjamin W. McCraw Recent Objections to Perfect Knowledge and Classical Approaches to Omniscience
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Patrick Grim and Einar Duenger Bohn have recently argued that there can be no perfectly knowing Being. In particular, they urge that the object of omniscience is logically absurd (Grim) or requires an impossible maximal point of all knowledge (Bohn). I argue that, given a more classical notion of omniscience found in Aquinas and Augustine, we can shift the focus of perfect knowledge from what that being must know to the mode of that being’s understanding. Since Grim and Bohn focus on the object rather than mode of God’s knowledge, this classical approach to omniscience undermines their objections.
97. Philosophy and Theology: Volume > 28 > Issue: 1
Michael Rasche Theological Gaps—Linguistic Gaps: Possibilities for a Hermeneutical and Deconstructive Theology
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The defects and blank spaces of language are a challenge for any theology that sees itself as a linguistic reflection of faith. If theology pretends to speaking with any philosophical relevance, it must respect these gaps. Hermeneutics and deconstruction offer philosophical ways of analysing these linguistic gaps present in theology. In this way, they can integrate the linguistic turn of philosophy into theology. The hermeneutical theology of the twentieth century is at an impasse. Insofar as deconstruction carries critically different elements of the linguistic philosophy of hermeneutics forward, it provides theology with new opportunities to reflect on its own linguistic structure.
98. Philosophy and Theology: Volume > 28 > Issue: 1
James B. South Editor's Page
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99. Philosophy and Theology: Volume > 27 > Issue: 2
Ken A. Bryson Christian Metaphysics and Human Death
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The realist belief in the primacy of the world and its underlying structure answers the question ‘why is there something rather than nothing.’ The world, and all things contained in it exists because of God’s creative act. Personal death in Christian philosophy continues the gift of human existence by shifting that temporal existence into eternal life. The death and resurrection of Christ lays the foundation for the possibility of eternal life, while the will of God provides an answer to the why of human existence. The aim of this paper is to examine the effects of the death and resurrection of Christ on the metaphysical strings of human existence. The phenomenon of human death takes place on the arms of consciousness and being’s unconcealment. The subjective correlate of human death is the irreversible loss of consciousness, while the objective correlate of human death presents as the infolding of the gift of existence, namely, of being’s unconcealment from consciousness. These correlates function as a dynamic unit to explain human death and resurrection. The attempt to justify a belief in the existence of life after death from the point of view of consciousness alone is dualistic and leads to several absurdities and confusions about the nature of the afterlife state. The explanation of the resurrection of Christ as a continuation of the dialogue between being and consciousness begun on earth avoids those absurdities while maintaining personal identity.
100. Philosophy and Theology: Volume > 27 > Issue: 2
Juuso Loikkanen William A. Dembski’s Argument for Detecting Design through Specified Complexity
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This paper analyzes William A. Dembski’s theory of intelligent design. According to Dembski, it is possible to empirically detect signs of intelligence in the world by examining properties of observed events. In order to detect design, Dembski has developed the criterion of specified complexity, by means of which he claims to be able to distinguish events that are designed from those that are caused by necessity or chance. Five problems regarding Dembski’s theory are identified and discussed. It is revealed that Dembski’s theory is not rigorously enough defined to be deemed to be a scientific theory.