Sentences with phrase «modern philosophy and theology»

I don't consider myself «postmodern» or «emerging» but most of the postmodern / emerging philosophy and theology I have read is a reaction against a modern philosophy and theology which overemphasized «the many» (the human ability to figure things out on our own), and as a result, is not too humanistic, but is almost excessively spiritual.

Blaikie, R. J., «Being, Process, and Action in Modern Philosophy and Theology,» Scottish Journal of Theology 25 (May, 1972), 129.

That exercise is absurd given Platonic metaphysics, but then again, modern philosophy and theology alike have been one long attempt to overcome some of the limits of Platonism.

Not exact matches

In the twentieth century, death - of - God theologies presumed that modern science and philosophy make traditional concepts of God untenable.

Or Russell Hittinger's path - breaking «Two Thomisms, Two Modernities»: «The past century and a half of papal teaching on modern times often seems a tangle: any number of different strands — theology, Thomistic philosophy, social theory, economics — all snarled together.

Although the university provided the setting for some of the most enduring theology of the medieval and Reformation eras, and though the philosophy of religion in the modern period emerged under similar auspices, the recent development of departments of religious studies in secular universities represents a unique phenomenon that has profound implications for theology.

The past century and a half of papal teaching on modern times often seems a tangle: any number of different strands — theology, Thomistic philosophy, social theory, economics — all snarled together.

This is in sharp contrast to the modern «lay» perception of theology (and philosophy).

Timeless affirmations of Barthian theology and transcendental questions of modern philosophy dominated theology and ethics, while pastoral studies fostered the professional competences of the counselor.

It is a grand and unique attempt to synthesise modern science with the history and philosophy of science of neo-scholastics such as Etienne Gilson, the metaphysics and theology of Hans Urs von Balthasar, the mysticism of Eckhart, and Henri de Lubac's retrieval of the pre-Augustinian tripartite (body - soul - spirit) anthropology.

Philosophers may reach quite different conclusions, some of which do not introduce these particular tensions into the relation between philosophy and Christian theology.3 The modern theological discussion of natural theology has been seriously clouded by the failure to distinguish the formal question from the substantive one.

We are thus able to align our theology with the scientific and philosophic disciplines which already have made the conversion to the modern dynamic world - view from the classic static world - view — hence from the Ptolemaic to the Copernican, from the Aristotelian eternal species to the Darwinian evolution of species, from the metaphysical to the temporal or historical and evolutionary in philosophy and theology.

BOOKS ABOUT WHITEHEAD»S THOUGHT Emmet, D. M., Whitehead's Philosophy of Organism, Macmillan, 1932 Johnson, A. M., Whitehead's Theory of Reality, Dover, 1952 Whitehead's Philosophy of Civilization, Dover, 1958 Lowe, Victor, Understanding Whitehead, Johns Hopkins, 1962 Peters, F. H., The Creative Advance, Bethany, 1966 BOOKS ABOUT PROCESS - THEOLOGY Hamilton, P. N., The Living God and the Modern World, Hodder & Stoughton, 1967 Hartshorne, Charles, Man's Vision of God, Harper, 1941 James, Ralph F., The Concrete God, Bobbs - Merrill, 1968 Ogden, Schubert, The Reality of God, S.C.M. Press, 1967 Pittenger, Norman, Process - Thought and Christian Faith, S.C.M. Press, 1968

The philosopher, George Herbert Mead, was acknowledging this when he wrote in Movements of Nineteenth Century Philosophy that the notion of Order which looms so importantly in modern science and philosophy was taken over from ChristianPhilosophy that the notion of Order which looms so importantly in modern science and philosophy was taken over from Christianphilosophy was taken over from Christian theology.

Indeed, according to writers and scientists such as Pierre Duhem, Stanley Jaki and Peter Hodgson, science in the modern sense of the word took root in the late Middle Ages, fuelled by a heady mix ofChristian theology and the newly rediscovered riches of Greek philosophy and mathematics.

There is a critical need for catholic theology to be engaged with modern scientific philosophy and yet remain faithful to the magisterium.

The most this period could have done was to buy time for a fuller and better synthesis to be worked out between Catholic theology, and what is either well proven, or at least intrinsically probable in the philosophy of modern science, and the culture built upon it.

Descartes himself acknowledged that his cogito ergo sum is already fundamental in Augustine's philosophy (letter to Colvius, 14 November, 1640), and he believed that his philosophy was the first to demonstrate the philosophical truth of the doctrine of transubstantiation, and could go so far as to claim that scholastic philosophy would have been rejected as clashing with faith if his philosophy had been known first (letter to Mersenne, 31 March, 1641) Indeed, nothing is more revolutionary in modern philosophy than its dissolution of the scholastic distinction between natural theology and revealed theology.

Twentieth century Protestant theology will discover such an atheism in every philosophical theology, but this is clearly a reaction to a uniquely modern philosophy, and a modern philosophy which is implicitly if not explicitly an apocalyptic philosophy, and is so in its very calling forth of a new totality.

This different perspective on contingency constitutes, for Pannenberg, one of the major contributions that Christian theology has made to the philosophy of science; e.g. «The doctrine of creation and modern science», 1989, Toward a theology of nature: essays on science and faith, ed.

I am convinced that if such programmes are augmented by the vision presented by the Theology of the Body such as that put forward in «Called to Love» by Carl Anderson and Father Jose Granados, then Catholic children will not only be better able to resist the false attractions of the Culture of Death and the nihilistic philosophies of modern youth culture, they will also go on to live more complete and happier lives.

It is challenged by modern physics, modern biology and by frontier thinking in theology and philosophy.

Among these modern beliefs is the suspicious attitude in which symbolic expression is now held by philosophy, psychology, sociology, anthropology, literary criticism, and theology.

A key task, then, which twentieth - century Catholic theology largely ignored, is to show the fundamental compatibility of the modern natural sciences with a deeper philosophy of nature and a metaphysics of the human person, one religious in orientation.

Hebrew language and literature, Jewish history, modern Jewish theology and philosophy, even undue absorption in the study of the biblical text — all are proscribed as evidence of defection from Torah - true Judaism.

«Modern Thought Challenges Christian Theology: Process Philosophy and Anglican Theologian Lionel Thornton.»

But -LSB-...] to grasp reality as it is, we must return to our pre-scientific and post-scientific knowledge, the tacit knowledge that pervades science -LSB-...] Prior to both science and theology is philosophy, the «science of common experience» -LSB-...] Modern science first excludes a priori final and formal causes, then investigates nature under the reductive mode ofmechanism (efficient and material causes)-LSB-... It is] reason -LSB-... which grasps] the «vertical» causation of formality and finality».

The important thing is to make the necessary developments in both philosophy and theology which will allow us to present the Catholic faith to the modern world again in an orthodox and intellectually convincing way — not least to defend the realistic concept of «human nature», as did St Thomas, and does our current editorial.

Given that St. Thomas» theological project is both materially and intentionally open ended, and given that the Magisterium recognises that philosophy must take adequate account of the advances of modern science, if one could demonstrate that the perspective proposed by Holloway and now by Faith movement and magazine fulfilled all of the criteria mentioned above - i.e. it is a unified vision of the Catholic faith that gives due place to the role of human reason without blurring the distinction between nature and grace and one that presents our revealed faith uncompromisingly and in its entirety - one could justifiably claim that the Faith vision is totally coherent with, if not the total content of St. Thomas» theology, then most certainly the aims and intentionsset out in Aeterni Patris.

Some contemporary reductivists, and maybe scientists in general, seem to derive their information about Christian theology, modern philosophy and, especially, Aristotle entirely from word - of - mouth, and never bother to check what they've been told.

He specializes in modern German philosophy and religious thought, the history of philosophy, aesthetics, and theology, and theories of religion and the secular.