Although this recognition of «extraterritorial grace,» so to speak, is another feature of his thought that so remarkably anticipated Vatican II, I don't think it is sufficiently appreciated by Newman scholars, who tend to focus, for understandable reasons, on his ecclesiology and
religious epistemology.
It is read as a broadly programmatic piece on
religious epistemology and on the general conditions of all religious truth claims.
Not exact matches
Dr. Peter Boghossian, professor of philosophy at Portland State University, in a great talk on faith - based
epistemology: «I disagree with granting
religious delusion as an exemption, and I want to mention there's a budding young scholar here at Portland State University, Renee Barnett [sp?]
«31 The idea of the particularization of the validity of expressions of
religious experience will have to be followed out in
epistemology and in the theory of
religious experience.
Though the roots of this attitude can be found in ancient mythic and
religious forms of thought, in the past three centuries the estrangement of human subjects from the natural world in turn has been built up in our imaginations under the influence of certain types of scientific
epistemology and cosmology.