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"What has Jesus Christ to do with English literature?" ask David Lyle Jeffrey and Gregory Maillet in this insightful survey. First and foremost, they reply, many of the world's best authors of literature in English were formed--for better or worse--by the Christian tradition. Then too, many of the most recognized aesthetic literary forms derive from biblical exemplars. And finally, many great works of literature demand of readers evaluative judgments of the good, the true and the beautiful that can only rightly be understood within a Christian worldview. In this book Jeffrey and Maillet offer a feast of theoretical and practical discernment. After an examination of literature and truth, theological aesthetics, and the literary character of the Bible, they turn to a brief survey of literature from medieval times to the present, highlighting distinctively Christian themes and judgments. In a concluding chapter they suggest a path for budding literary critics through the current state of literary studies. Here is a must-read for all who are interested in a Christian perspective on literary studies.
Aristotle's cosmological argument is the foundation of Aquinas's doctrine of God. For Thomas, the cosmological argument not only speaks of God's existence but also of God's nature. By learning that the unmoved mover is behind all moving objects, we learn something true about the essence of God-principally, that God is immobile. But therein lies the problem for Thomas. The Catholic Church had already condemned Aristotle's unmoved mover because, according to Aristotle, the unmoved mover is unable to be the moving cause (i.e., Creator) and governor of the universe-or else he would cease to be immobile. By seeking to baptize Aristotle into the Catholic Church, however, Thomas gave his life to seeking to explain how God can be both immobile and the moving cause of the universe. Thomas even looked to the pantheistic philosophy of Pseudo-Dionysius for help. But even with Dionysius's aid, Thomas failed to reconcile the god of Aristotle with the Trinitarian God of the Bible. If Thomas would have rejected the natural theology of Aristotle by placing the doctrine of the Trinity, which is known only by divine revelation, at the foundation of his knowledge of God, he would have rid himself of the irresolvable tension that permeates his philosophical theology. Thomas could have realized that the Trinity alone allows for God to be the only self-moving being-because the Trinity is the only being not moved by anything outside himself but freely capable of creating and controlling contingent things in motion.
This book presents proponents of five approaches to biblical hermeneutics and allows them to respond to each other. The five approaches are the historical-critical/grammatical (Craig Blomberg), redemptive-historical (Richard Gaffin), literary/postmodern (Scott Spencer), canonical (Robert Wall) and philosophical/theological (Merold Westphal) views.
C. S. Lewis is one of the most influential and beloved Christian writers of the past century, and interest in him continues to grow as books about his fantasy, fiction, and biography continue to appear. Although Lewis's personal journey was a deeply philosophical search for the most adequate worldview, the few extant books about his Christian philosophy focus on specific topics rather than his overall worldview. In this book, Michael Peterson develops a comprehensive framework for understanding Lewis's Christian worldview--from his arguments from reason, morality, and desire to his ideas about Incarnation, Trinity, and Atonement. All worldviews address fundamental questions about reality, knowledge, human nature, meaning, and so forth. Peterson therefore examines Lewis's Christian approach to these same questions in interaction with other worldviews. Accenting that the intellectual strength and existential relevance of Lewis's works rest on his philosophical acumen as well as his Christian orthodoxy--which he famously called mere Christianity--Peterson skillfully shows how Lewis's Christian thought engages a variety of important problems raised by believers and nonbelievers alike: the problem of evil and suffering, the problem of religious diversity, the problem of meaning, and others. Just as Lewis was gifted in communicating philosophical ideas and arguments in an accessible style, Peterson has crafted a major contribution to Lewis scholarship presented in a way that will interest scholars and benefit the general reader.
In this book Itzhak Benyamini presents an alternative reading of Genesis, a close textual analysis from the story of creation to the binding of Isaac. This reading offers the possibility of a soft relation to God, not one characterized by fear and awe. The volume presents Don-Abraham-Quixote not as a perpetual knight of faith but as a cunning believer in the face of God's demands of him. Benyamini reads Genesis without making concessions to God, asking about Him before He examines the heart of Adam, Noah, Abraham, and the other knights of faith (if they are really that). In this way, the commentary on Genesis becomes a platform for a new type of critical theology. Through this unconventional rereading of the familiar biblical text, the book attempts to extract a different ethic, one that challenges the Kierkegaardian demand of blind faith in an all-knowing moral God and offers in its stead an alternative, everyday ethic. The ethic that Benyamini uncovers is characterized by family continuity and tradition intended to ensure that very axis—familial permanence and resilience in the face of the demanding and capricious law of God and the everyday hardships of life.
Martin Heidegger is the 20th century theology philosopher with the greatest importance to theology. A cradle Catholic originally intended for the priesthood, Heidegger's studies in philosophy led him to turn first to Protestantism and then to an atheistic philosophical method. Nevertheless, his writings remained deeply indebted to theological themes and sources, and the question of the nature of his relationship with theology has been a subject of discussion ever since. This book offers theologians and philosophers alike a clear account of the directions and the potential of this debate. It explains Heidegger's key ideas, describes their development and analyses the role of theology in his major writings, including his lectures during the National Socialist era. It reviews the reception of Heidegger's thought both by theologians in his own day (particularly in Barth and his school as well as neo-Scholasticism) and more recently (particularly in French phenomenology), and concludes by offering directions for theology's possible future engagement with Heidegger's work.
This short book offers a survey of recent philosophy and how its different patterns of thought have influenced Catholic theologians. Rooted in the questions raised by Vatican I and the directions pointed by Vatican II, Philosophy and Catholic Theology shows how theology has developed over the past two centuries and how it builds on the foundations philosophy has laid since the Middle Ages and the crises of the Reformation and the Enlightenment. Begin to see how reason informs faith and how the two work together to yield knowledge of lifes most profound realities. This book will be of immediate appeal to students of both philosophy and theology as well as to the general reader.