Sentences with phrase «philosophy and theology as»

It is important to make it abundantly clear at this point that the crucial problem is the spiritual problem, and we here mean by spiritual that area which is the object of attention in philosophy and theology as against that area in which the object of attention is mechanical contrivance.

This discovery is being made simultaneously by a science, a philosophy and a theology as yet little known.

That interest led to doctoral work in medieval philosophy and theology as preparation for specialization in contemporary Catholicism.

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.

Not exact matches

In May 2017, Michael graduated as a Founder's Scholar from The King's College with a bachelor of the arts in Politics, Philosophy and Economics, double - minoring in Journalism and Theology.

However, the man is not a literature specialist, so what reason do I have to seriously consider what he has to say about «fairy tales,» much less about «philosophy» and «theology» when he hasn't even so much as an undergraduate degree in either of those areas.

Prof. Turner cites the size of Notre Dame's theology and philosophy departments as evidence that I am mistaken.

There is, as I see it, a paradigm shift taking place in contemporary Roman Catholic theology away from the classical worldview of Thomas Aquinas and other scholastic thinkers in which the philosophy of Aristotle plays such an important role to a more interpersonal approach to the God - world relationship in which God is thought to be constantly interacting with creatures in the establishment of the Kingdom of God on earth.

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.

Another fascinating chapter is Frederick Pike's on Latin America since 1800, wherein the suggestion is offered that liberation theology's «ahistorical» character comes from its Neoplatonist strain» ironically, one of the most radically transcendental philosophies available as a basis for religious life and theology.

But as he grew older, his darkness and suffering increased to the point where he realized that he urgently needed to discover the unifying Reality concealed behind all images, all philosophies, all religions, all theologies, all spiritualities, all institutions and organizations.

I can understand people making things up, calling the «made up» stuff as philosophy and theology.

Much of the rich tradition of Catholic theology and philosophy has been neglected as well.

Schubert Ogden, for example, says that the principle from which process philosophy and theology begin «requires that we take as the experiential basis of all our most fundamental concepts the primal phenomenon of our own existence as experiencing subjects or selves» (HG 57).

The theology and philosophy of Edward Holloway stands alone as a contemporary synthesis which on the one hand rejects any dialectical tension at the heart of being and at the same time upholds the real distinction between matter and spirit.

The Galileo affair is well worth studying as it raises many problems concerning the relations between theology and science, and the philosophy of scientific discovery [3].

Several of the book's features are shared with other British theology: a basic concern for intelligent orthodoxy informed by worship; the Trinity as the encompassing doctrine, strongly connected to both church and society; a well - articulated response to modernity; a wide range of «mediations,» through various discourses and aspects of contemporary life (philosophy, history, friendship, sex, politics, aesthetics, the visual arts and music); a special affinity for the patristic period; and a preference for the essay genre.

In the first chapter, he reclaims the word dogma from its popular pejorative meaning, defining it as an accurate statement of what is true, and setting out the relation between philosophy and theology that frames the rest of the book.

It will be useful at the outset to distinguish two matters that the very title of this response tends confusingly to run together, viz., (1) «Hermeneutics,» in particular hermeneutics as shaped by commitments to the conceptuality and doctrines of process philosophy, and (2) the use of Scripture - as - interpreted in the course of doing theology.

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.

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.

In more recent times, neo-classical theism (Whiteheadian process philosophy and theology) has reacted against the remote, transcendent, immutable and uninvolved God of classicism by making God totally immanent as evolving Deity.

In any event, developed Christian theology rejected nothing good in the metaphysics, ethics, or method of ancient philosophy, but — with a kind of omnivorous glee — assimilated such elements as served its ends, and always improved them in the process.

This quest requires an internal renewal of theology and philosophy — not merely as academic disciplines, but as ways of life — and they need to be brought to bear on the governing assumptions, the unarticulated ontology of our culture.

It is static philosophy which influenced both traditional theology and linguistic analysis that is responsible for the dualism between reason and faith, because it considers reason as given fully finished, fully adequate for its role.

A minor figure in the history of American philosophy and theology, although somewhat more prominent in Methodist circles, McCabe's importance rested as much in what he attempted to do in the area of philosophical theology as in what he accomplished.

4In addition to his article in the present volume, see e.g., «A Whiteheadian Basis for Pannenberg's Theology,» Encounter 38 (1977): 307 - 17; «A Dialogue About Process Philosophy» (with Wolfhart Pannenberg), Encounter 38 (1977): 318 - 24; «God as the Subjectivity of the Future,» Encounter 41 (1980): 287 - 92; «The Divine Activity of the Future,» Process Studies 11/3 (Fall 1981): 169 - 79; and «Creativity in a Future Key,» in New Essays in Metaphysics, ed.

Can they develop theologies of ecology that affirm the intrinsic value of all life, as do the deep ecologists and most others within environmental philosophy, and that also affirm the care of a compassionate God for the poor and oppressed, as do prophetic biblical traditions?

Some turn to the East, particularly to Taoism; some to Native American perspectives and other primal traditions; some to emerging feminist visions; still others to neglected themes or traditions within the Western heritage, ranging from materials in Pythagorean philosophy to neglected themes in Plato to Leibniz or Spinoza; and still others to twentieth - century philosophers such as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230as a better resource than some might expect (WTEE 201 - 230).

Perreau - Saussine shows that ultramontanism transcended its own political theology inasmuch as it shared and helped to promote the rational orientation of political philosophy.

Where Mortals Dwell apparently had its start as a course Bartholomew teaches at Redeemer University College in Ontario, where he is a professor of 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.

Burtchaell writes out of a Roman Catholic tradition that sees Christ as a supernatural fulfillment of the aspirations of culture, in the same way that grace is seen as perfecting nature and theology as perfecting philosophy.

Because of the cultural changes of modernity, however, the just war tradition has been carried, developed, and applied not as a single cultural consensus but as distinct streams in Catholic canon law and theology, Protestant religious thought, secular philosophy, international law, military theory and practice, and the experience of statecraft.

This ideal was generally framed in neo-Thomist terms, with first philosophy and later theology acting as the intellectual glue that united the disparate academic disciplines.

Pate argues that the primary lens through which philosophy and theology developed was what he consistently refers to as «the one and the many.»

A genuine philosophy of history regarding the beginning8 of genuinely human history, and a genuine theology of the experience of man's own existence as a fallen one which can not have been so «in the beginning», would show that where it is a question of the history of the spirit, the pure beginning in reality already possesses in its dawn - like innocence and simplicity, what is to ensue from it, and that consequently the theological picture of man in the beginning as it was traditionally painted and as it in part belongs to the Church's dogma, expresses much more reality and truth than a superficial person might at first admit.

Analysis of the nature and structure of society as well as of religion is carried out in the disciplines dedicated to this purpose (general sociology, theology, and philosophy of religion).

(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 general, if we consider the two main sources of Christian theology as the Bible and Greek philosophy, we can say that process thought is more characteristic of the Bible than substance thought of the Greeks.

Yet they would feel not justified in regarding their result as the last word of wisdom but would very definitely expect an appreciation and evaluation which puts these results in the proper perspective of a unified system of knowledge, philosophy, or theology; and it is irrelevant whether the latter task is performed in personal union with that of description so long as the integrity of the latter is guaranteed.

The philosophy of organism culminates in a new metaphysical theology.12 In Whitehead's view, «The most general formulation of the religious problem is the question whether the process of the temporal world passes into the formation of other actualities, bound together in an order in which novelty does not mean loss» (Process and Reality, An Essay in Cosmology 517)-- as it does in the temporal world.

We will consider first the question as to how Brunner relates reason and revelation and, specifically, philosophy and theology.

There is no answer as to what actually happened, but we do know that starting from there the church embarked on the far - reaching intellectual enterprise which is the building of a Christian theology, and philosophy of life, upon the foundation thus laid, and that is an unfinished story.

Regarding his intellectual affinities, Hartshorne feels himself to be «closest» to Charles Sanders Peirce, Henri Bergson, and A. N. Whitehead.4 He expresses gratitude to his Harvard professors C. I. Lewis and H. M. Sheffer for introducing him to «logical exactitude,» and especially to Professor William Ernest Hocking, his first teacher in philosophical theology, for fresh insights into a philosophically trustworthy vision of God.5 Furthermore, he acknowledges some indebtedness to Josiah Royce, William James, and Ralph Barton Perry, as well as a close kinship to the Russian existentialist Nicolai Berdyaev.6 Nevertheless, Hartshome's philosophy is strikingly similar and most profoundly indebted to that of A. N. Whitehead.

But it is different from traditional theology in that it uses the process philosophy of Alfred North Whitehead (instead of Plato or Aristotle) to express and integrate that belief into our contemporary perception of reality — a perception which is increasingly sensitive to integration and change as the fundamental reality.

He mentions panentheism as a philosophy which, like Christian theology, avoids the errors of pantheism and deism, but dismisses it as an expression of the Christian view because it is not sufficiently dynamic.

This achievement alone is pregnant with enormous meaning and interest for philosophy and theology; and, in this regard, we must view Hartshorne as standing in the same tradition with Aristotle, Aquinas, Spinoza, Hegel, and Whitehead.

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.

But in Beyond Humanism and elsewhere he expresses the idea that the new conception of God is not only philosophically superior to that of classical philosophies and theologies, it is also theologically and religiously more adequate in that it is much more compatible with the Biblical idea of God as love.