Sentences with phrase «natural philosophy and theology»

Again our editorial argues that a developed natural philosophy and theology, which are open to mutual synthesis and to real contact with the transcendent, as envisaged for instance by Vatican One in Dei Filius, can help to free our intellectual vision from the smothering effects of a too Platonic conception of the absoluteand infinite.

Not exact matches

Moreover, the Northern European Jewish thinkers who advocated this view (unlike their contemporary counterparts in Spain) were in no wise adherents of Aristotelian philosophy and its natural theology, which argued that God's existence could be demonstrated outside of historical revelation.

At one time the Catholic natural law philosophy of Thomas Aquinas and his followers dominated European thinking, but its metaphysical foundations were undermined as science replaced Aristotelian teleology and Catholic theology with a materialist worldview that considers only efficient causes.

McDermott, S.J., «Maritain: Natural Science, Philosophy and Theology,» in Teologia e science nelmondo contemporaneo, ed.

It would be confusing to include under the heading of natural theology all the technical aspects of philosophy, but, on the other hand, no sharp line can be drawn, and the coherence of the whole is of decisive importance for selection.

In these terms Christian philosophy and Christian natural theology, though distinct, are intimately related and fully compatible with each other.)

Rather the concern is that the Church is ignoring the power of the ever more startling evidence of the workings of the natural order, as only the scientific methodology can reveal them, to inspire more persuasive arguments — not only to reinforce and defend classical philosophy and Church theology — but to prompt careful re-examination of them.

(There are no clearly established distinctions between Christian philosophy, Christian natural theology, and natural theology.

According to Powell, this position is best represented by Nicolaus Ludwig von Zinzendorf (1700 - 1760), who, «in good Protestant fashion, swore abstinence from all forms of metaphysics, natural theology, and the contamination of theology by philosophy.»

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.

4Ford locates these debates in Process Studies, 1: 95 - 98; John B. Cobb, Jr., A Christian Natural Theology (Philadelphia: Westminster Press, 1965), pp. 89f; and D. Brown, R. F. James, Jr., and G. Reeves, eds., Process Philosophy and Christian Thought (Indianapolis: Bobbs - Merrill, 1971), pp. 314 - 19.

An unqualified rejection of Karl Barth's dichotomy of theology and religion is a leitmotif throughout the book, and Barr has a correspondingly high estimation of the contributions to biblical theology of natural theology and philosophy (though which philosophy is never specified).

(This version of First and Second Goods and their respective modes of fulfillment is adumbrated in the moral theology of Alfonsus Liguori and the practical philosophy of Bernard Lonergan, each of whom understood himself as part of the natural law tradition.)

In theology and philosophy the problem of evil is ordinarily treated under the two headings of natural and moral evil.

I conceive natural theology as the area of overlap between philosophy and theology, whereas this book deals chiefly with the area of overlap between history and theology.

Process philosophy offers definite advantages for Christian theology over earlier naturalistic and idealistic philosophies because it recognizes the qualitative discontinuities in human existence and refuses to identify God with any natural process.

When speaking of the above «correspondence» he says «the question why this has to be so is a real question, and one which has to be remanded by the natural sciences to other modes and planes of thought - to philosophy and theology.»

This is not to close the door between the laboratory and the sacristy, rather the opposite; what we discover from the natural sciences can not be hermetically sealed off from philosophy and theology as though it were some totally separate area of wisdom.If the primary object of physical science is the physical realm in its inter-dependant relationships, the object of metaphysics is the very same physical realm as it relates to the spiritual.

A Christian Natural Theology explains and defends Whitehead's thought philosophically, and it contributes to current scholarly debates on the interpretation of Whitehead, as we have already seen.125 Its main purpose though is to illustrate how Christian thinking is uniquely possible within the framework of process philosophy.

A. Boyce Gibson in «The Two Strands of Natural Theology, «55 for example, analyzes the «two compelling conceptions of divinity» in Western philosophy the «self - sufficient» and the «outgoing.»

PCH H. Tristram Engelhardt, Jr, «Natural Theology and Bioethics,» The Philosophy of Charles Hartshorne Library of Living Philosophers Volume XX, Edited by Lewis Edwin Hahn.

Finally, see H. Tristram Engelhardt, «Natural Theology and Bioethics,» in The Philosophy of Charles Hartshorne (La Salle, IL: Open Court, 1991).

For philosophy and theology, in accordance with their doctrine of man, which is prior in principle to that of the natural sciences, affirm an immediate creation of what they call soul.

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.

Barth's list of poor substitutes included not only philosophy and myth, but every form of apologetics, natural theology and ritual practice.

Altizer argues that Catholic theology has always recognized a general revelation (besides the special revelation of Scripture), that it has never separated God the creator from God the redeemer, and that it has always grounded itself in philosophy and natural theology.

From all this, one can see that Colson's appeal to the Big Bang to show that astrophysics can not yield «natural explanations» of star and planet formation is utterly unfounded in science, philosophy, or 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.

Natural theology usually places a heavy emphasis on reason and philosophy.

(Christian character of Thomas» philosophy as to put in question any distinction between his natural theology and a Christian philosophy.

Whether or not this is true of every use of natural theology, few doubt that the Hegelian philosophy resists Christianization and that the efforts of the theologians failed.

A Christian natural theology must not be a hybrid of philosophy and Christian convictions.

Despite my keen interest in Whitehead's philosophy as philosophy and my conviction of its great value in that context, this book is about Christian natural theology.

The philosophy by which I am myself grasped, and on the basis of which I propose to develop a Christian natural theology, is that of Alfred North Whitehead.

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Acclaimed philosopher and historian A.C. Grayling points to three primary factors that led to the rise of vernacular (popular) languages in philosophy, theology, science, and literature; the rise of the individual as a general and not merely an aristocratic type; and the invention and application of instruments and measurement in the study of the natural world.