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"Lectures on Philosophical Theology is an indispensable addition to Kant's works in English. It has not been previously translated, and even though it is compiled from lecture notes, it provides information on Kant's views not previously available in English."--Philosophical Books
This 2002 book was the first English translation of Schleiermacher's lectures on philosophical ethics, with a philosophical introduction.
Aimed at theologians, philosophers of religion, scholars and students, Peter Hodgson provides a study of Hegel and of 19th century religious thought
An accessible introduction to Christian philosophical theology Philosophical or analytic theology seeks to employ philosophical tools while studying topics in Christian theology and examining the logical consistency or intelligibility of some of the key doctrines of the Christian faith. In this accessible primer, An Introduction to Christian Philosophical Theology, authors Stephen T. Davis and Eric T. Yang first explain the scope, relevance, and value of philosophical theology and then applies its conceptual tools to examine each of the core Christian doctrines: Revelation and Scripture The Trinity The Incarnation Redemption and the atonement, Resurrection and life after death The final chapter briefly addresses some additional theological issues including petitionary prayer, eschatology, and original sin. Designed for beginning students and non-specialists this guide provides the ideal entry point for not only understanding what philosophical theology is but also for how it can provide valuable insights for how we think about the core doctrines of the Christian faith.
Can we talk meaningfully about God? The theological movement known as Grammatical Thomism affirms that religious language is nonsensical, because the reality of God is beyond our capacity for expression. Stephen Mulhall critically evaluates the claims of this movement (as exemplified in the work of Herbert McCabe and David Burrell) to be a legitimate inheritor of Wittgenstein's philosophical methods as well as Aquinas's theological project. The major obstacle to this claim is that Grammatical Thomism makes the nonsensicality of religious language when applied to God a touchstone of Thomist insight, whereas 'nonsense' is standardly taken to be solely a term of criticism in Wittgenstein's work. Mulhall argues that, if Wittgenstein is read in the terms provided by the work of Cora Diamond and Stanley Cavell, then a place can be found in both his early work and his later writings for a more positive role to be assigned to nonsensical utterances—one which depends on exploiting an analogy between religious language and riddles. And once this alignment between Wittgenstein and Aquinas is established, it also allows us to see various ways in which his later work has a perfectionist dimension—in that it overlaps with the concerns of moral perfectionism, and in that it attributes great philosophical significance to what theology and philosophy have traditionally called 'perfections' and 'transcendentals', particularly concepts such as Being, Truth, and Unity or Oneness. This results in a radical reconception of the role of analogous usage in language, and so in the relation between philosophy and theology.
This book explores Kant's views on the concept of God and on the attempt to demonstrate God's existence as a means of understanding Kant's work as a whole and of achieving a proper appreciation of the contents of Kant's moral faith.
This book, translated for the first time into English, presents the major statement of the philosophy of Ludwig Feuerbach. Here, in his most systematic work, Feuerbach’s thought on religion and on the philosophy of nature achieves its full maturity. Central to the thought of Feuerbach is the concept that man not God is the creator, that divinities are representations of man’s innermost feelings and ideas. Philosophy should turn from theology and speculative rationalism to sound factual anthropology. “My aim in these Lectures,” writes Feuerbach, “is to transform friends of God into friends of man, believers into thinkers, worshippers into workers, candidates for the other world into students of this world, Christians, who on their own confession are half-animal and half-angel, into men––whole men.”
"Christian philosophy" is commonly regarded as an oxymoron, philosophy being thought incompatible with the assumptions and conclusions required by religious faith. According to this way of thinking, philosophy and theology must forever remain distinct. In From Theology to Theological Thinking, Jean-Yves Lacoste takes a different approach. Stepping back from contemporary philosophical concerns, Lacoste--a leading figure in the philosophy of religion--looks at the relationship between philosophy and theology from the standpoint of the history of ideas. He notes in particular that theology and philosophy were not considered separate realms until the high Middle Ages, this distinction being a hallmark of the modern era that is coming to an end. Lacoste argues that the intellectual task before us now is to work in the frontier region between or beyond these domains, work he identifies as "the task of thinking." With this argument, Lacoste resets our understanding of Western Christian thought, contending that a new way of thinking that is at once philosophical and theological will be the lasting discourse of Christianity.