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This book charts some of the frontiers which are of most concern in contemporary discussion regarding the borderlands between theology and philosophy.
A series of philosophers reflect upon the status and sources of their religion and spiritual sympathies. They rise above the rancour of recent debates fuelled by secular critics such as Dawkins, Dennett and Hitchens to reclaim the essential capacity of religion to touch the hearts and minds of a diverse global audience.
Preface to the new edition: A chapter has been added giving an account of developments in religious thought in the lively if confused decade, 1960-70. Some paragraphs in this chapter echo passages from a survey of recent theology which I wrote for The Expository Times, vol, lxxviii.
This book is the first treatment at length of negative, or apophatic, theology within the analytic tradition. Apophatic theology holds that there is a significant sense in which we cannot say what God is. Important negative theological elements are present in a host of Christian thinkers, from Gregory of Nyssa to Aquinas, and yet apophaticism is neglected in philosophical theology as practiced within the analytic tradition. By contrast, Hewitt shows how apophatic theology is integral to how Christians have thought about God, and how it can be defended against standard attacks in the philosophical literature. Hewitt diagnoses the unease with apophaticism amongst contempory philosophical theologicans as rooted in a certain picture of how language functions, here called referentialism. Arguing that this picture is not compulsory, an account of language which sits more comfortably with negative theology (originating from work of later Wittgenstein) is invoked, and applied to key themes in philosophical theology including divine personhood, the Trinity, the Incarnation and the afterlife.
In this volume, scholars draw deeply on negative theology in order to consider some of the oldest questions in the philosophy of religion that stand as persistent challenges to inquiry, comprehension, and expression. The chapters engage different philosophical methodologies, cross disciplinary boundaries, and draw on varied cultural traditions in the effort to demonstrate that apophaticism can be a positive resource for contemporary philosophy of religion.