Sentences with phrase «of scholasticism»

The Royal Society is harking back to the days of scholasticism and its figures of authority.

His agonies over doing physics to know the «mind of the Creator» illustrates the death throws of Scholasticism, when the Siamese twins objective and subjective were separated.

In the heyday of scholasticism, Aquinas largely succeeded in «baptising» Aristotle, andof course he was not alone among his contemporaries in his commitment to reasonable faith.

In private correspondence during the 1950s Dawson expressed serious doubts about this situation, offering the judgment that philosophy and theology were suitable subjects only for those who were already educated, and suggesting that the medieval universities had ultimately been killed by the dominance of scholasticism.

This era is the end of the Counter Reformation and the Counter Reformation is only the final development of the old philosophical and theological synthesis of Scholasticism.

So many of the bishops did not know that the old mould of Scholasticism would not do as the means to recast the ideas and the ideals of the Aggiornamento.

Augustine, undaunted by Tertullian, ushered in the millennial rule of scholasticism.

«Whether it is ignorance or fear, or both, that inspires this conduct in them, certain it is that the passion for novelty is always united in them with hatred of scholasticism, and there is no surer sign that a man is tending to Modernism than when he begins to show his dislike for the scholastic method.»

History's and folklore's adage is that no amount of scholasticism can guarantee salvation.

Not exact matches

Scholasticism Theology moved from the monastery to the university Western theology is an intellectual discipline rather than a mystical pursuit Western theology is over-systematized Western Theology is systematized, based on a legal model rather than a philosophical model Western theologians debate like lawyers, not like rabbis Reformation Catholic reformers were excommunicated and formed Protestant churches Western churches become guarantors of theological schools of thought Western church membership is often contingent on fine points of doctrine Some western Christians believe that definite beliefs are incompatible with tolerance The atmosphere arose in which anyone could start a church The legal model for western theology intensifies despite the rediscovery of the East

Because of the tendency in Luther and the reformers to distinguish between grace and law» understandable relative to late - medieval scholasticism» Protestants ever since have erected a false dichotomy between grace and law that has had debilitating effects in theology, ethics, and public policy.

Perspectives in Philosophy Volume 1: A Critique of an abstract Scholasticism and principles towards replacement

Generations of Catholics, including priests, learned [scholasticism] almost by rote, often ending with a set of abstract propositions which they could not easily relate to the world or to history.

But Scholasticism conceived such, in its universality and its intelligibility, as clear - cut and static, somehow transcending the specific, concrete, dynamic environmental context of the various individual things which it in - forms.

In Isaacson's opinion, da Vinci attained greatness by avoiding the Church's «authorized creed» of «dusty Scholasticism.»

We would agree with scholasticism that the «form» of something is that objective dimension of something which makes it an intelligible unity of a particular type or species.

In the Middle Ages Catholic scholars developed Scholasticism, the reconciling of Greek thought (Aristotle) with Christian thought.

One might well expect that the result of this first post-war phase would be a period of Bultmannian scholasticism.

I would suggest, rather, that scholasticism apprehends the abstract potency of the Godhead, while a radical and dialectical theology is in quest of the meaning of the final actualization and realization of that potency, and therefore in quest of the meaning of the ultimate victory of Christ.

It is fashionable at present, among some theologians, to attempt precise genealogies of modernity, which in general I would rather avoid doing; but it does seem clear to me that the special preoccupations and perversities of modern philosophy were incubated in the age of late Scholasticism, with the rise of nominalism and voluntarism.

He has published «Whitehead and the Bifurcation of Nature,» Modern School - man 45 (1968), «Invitation to a Philosophic Revolution,» New Scholasticism 45 (1971).

Most of those «theories» were pre-scientific and / or based on religious scholasticism (e.g., «the earth is the center of the universe»).

He did not identify God with sheer infinity and absolute independence (as scholasticism did) and was emphatic in his rejection of that aspect of the tradition.

3 For a discussion of this way of understanding the reception of form «without matter, see my article «Sensing and the Sensitive Mean,» The New Scholasticism 47/3 (Summer, 1973), 279 - 310.

Clericalism and a dry scholasticism drained much of its vitality away.

Similarly, Lindsell's historical analysis has some validity for the Lutheran Church — Missouri Synod, which took theological shape in a confessional reaction to the 19th century emergence of the «Evangelical United Front» — a reaction grounded in Lutheran scholasticism just as the Princeton theology was grounded in Reformed scholasticism.

The orthodox manualists of either Roman Catholic or Protestant Scholasticism were nothing if not clear about their mostly deductive methods for theological argument.

But, as some of the comments on Pope's post highlight, another important part of Descartes» context was the challenge of the new science to the scholasticism in which he was trained.

Both Catholic Scholasticism and Protestant Orthodoxy sought to steer a middle course between such false notions of divine transparency and divine opacity by insisting on the distinction between first and second causes.

Descartes proposed, from the very beginning of his first (unfinished) treatise Rules for the Direction of the Mind in 1628 refounding «deduction», and mathematics, by «intuited» (later «innate», Meditations, 7:64 — 5, 72 — 3) ideas rather than scholasticism's, by now discredited, «abstracted concepts».

Earlier related works include «Freedom As Perfection: Whitehead, Thomas and Augustine» Proceedings of the American Catholic Philosophical Association, XXXVI (1962), 134 - 142; «Whitehead's Challenge to Theistic Realism,» The New Scholasticism, XXXVIII, 1 (January 1964), 1 - 21; and «Is God Really Related to This World?»

I would also be inclined to give greater emphasis to the more «classical» roots of modern fundamentalism in the post-Reformation traditions of both Reformed and Lutheran scholasticism and perhaps be willing to suggest that the line is not so totally devoid of theological insight as Barr seems to indicate.

Although he first worked in medieval scholasticism, by 1919 he wrote to his earlier Catholic mentor that he no longer found «the system of Catholicism» acceptable.

But they no longer make their chief role that of defending historic orthodoxy — especially Reformed scholasticism — against the «acids of modernity.»

Credo ut intelligam, believe in order that you may understand, was the motto of most medieval philosophy and theology, even of late scholasticism.

The third section, fifty percent longer than the first two together, considers several theological and philosophical questions raised by the relation between sacred theology and contemporary evolutionary theory, They include the distinction between spirit and matter, the unity of spirit and matter, the concepts of becoming, of cause and of operation, the creation of the spiritual soul, the insights of Aristotelian scholasticism, and the biblical narrative of man's origin as it relates to the theory of evolution.

For all his warnings about the hubris of theological systems, his dogmatic theology looked like a massive new scholasticism.

Modernist philosophers, such as Descartes, sought to refute the Scholasticism of the Middle Ages and Renaissance.

It would be an exaggeration to say that traditional theology has been mistaken in speaking of revelation in propositional terms, for example, during the period in which Scholasticism was virtually equated with Catholic theology.

In Twentieth - Century Catholic Theologians (2007) the British Dominican Fergus Kerr has shown how the often - insightful developments of the Nouvelle Theologie stepped too easily beyond some of the careful and necessary metaphysical and epistemological distinctions worked out by the older scholasticism.

The image of Calvin as a cold, logical and rigidly systematic thinker appears to have been created by Reformed scholasticism, vividly expressed in the Westminster Confession of 1649 — which is assumed to be an expression of Calvin's own mode of thought.

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That brings him far closer to the philosophic mood of our time than any rigid Whiteheadian scholasticism would allow.

I think, however, that we should not concentrate on technical issues alone and develop a kind of Whiteheadian scholasticism.

This is why post-Reformation Protestant scholasticism, according to Willem van Asselt, was «much broader and more diverse in its use of materials of the Christian tradition, particularly the medieval scholastic doctors,» than were the Reformers themselves.

In that way prehension comprises that highest form of natural process ascribed by Aristotle to living beings and which Scholasticism conceived as motus sui, as actualization of itself through itself.15 Whitehead matches Aristotle in so many main points not least because both are mainly concerned with living beings and their self - development.

Instead, several of the authors take up the heritage of Reformed scholasticism (figures such as Francis Turretin, Girolamo Zanchi, Amandus Polanus, and Johannes Wollebius) as well as that of Aquinas.

Classical discussions of the symbolic and analogical character of religious language were dependent on the metaphysical assumptions of Platonism or scholasticism, which can no longer be presupposed; more recent interpretations often hold that religious images are only symbols of man's subjective life.

He contrasts the «pure and simple teachings of Jesus», with the developments which Christianity has undergone in the West.17 In his analysis of the role of intellectualism, scholasticism, social solidarity, and activism, and of their historic causes, there is much truth.

These are merely part of the «etiological myth» to account for death produced by a traditional Christianity influenced by Jewish and Greek cultural concerns, by scholasticism, by the «personal preoccupations» ofAugustine (and Luther), and continued by Anselm, Aquinas and the Council of Trent (p88).