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Presents a cast of contributors debating the question of universalism. This book attempts to think through the re-hellenization of Christian faith. It focuses on the importance of Christian 'truth' and the tradition of how faith and reason are bound together in the universal claim of the Gospel.
The Heart Has Its Reasons explores a hitherto neglected area of theological anthropology: the unity of human emotion and reason embodied in the Biblical concept of the heart. While the theological contours of human rationality have long been clearlydrawn and presented as the exclusive seat of the image of God, affectivity has been relegated to a secondary position. With the reintegration of the body into recent philosophical and theological discourses, a number of questions have arisen: if theimage (also) resides in the body, how does this change one's view of the theological significance of human affect? In what way is our likeness to God realised in the whole of what we are? Can one overcome the traditional dissociation between intellect and affect by a renewed theory of love? In conversation with patristic and medieval authors like Irenaeus, Tertullian, Gregory of Nyssa, Maximus, and Thomas Aquinas, and in dialogue with more recent interlocutors such as Blaise Pascal, Ricoeur, Marion, Milbank, and John Paul II, Beata Toth pursues a novel theological vision of the essential unity of our humanity.
Offering a bold intervention in the ongoing debate about the relationship between 'theology' and 'science', Theology, Science and Life proposes that the strong demarcation between the two spheres is unsustainable; theology occurs within and not outside what we call 'science', and 'science' occurs within and not outside theology. The book applies this in a penetrating way to the most topical, contentious and philosophically charged science of late modernity: biology. Rejecting the easy dualism of expressions such as 'theology and science', 'theology or science', modern biology is examined so as to illuminate the nature of both. In making this argument, the book achieves two further things. It is the first major English-language reception and application of the thought of philosopher Hans Jonas in theology, and it makes a decisive contribution to the unfolding reception of 'Radical Orthodoxy', one of the most influential schools in contemporary Anglophone theology.
This volume provides theoretical construction to the extraordinary events that resulted in the collapse of communism worldwide. The authors attribute a great deal of the problems of totalitarianism to its blind acceptance of a Marxist philosophy of practice. With the failure of communist practice, the collapse of the Marxist paradigm was quick to follow. At its roots, this volume is a critique of the idea that we can have "scientific knowledge" of the social and political future.
"The world is charged with the grandeur of God." Gerard Manley Hopkins Wisdom from the greatest spiritual writers of the two-thousand-year Catholic tradition "The Grandeur of God "collects classic readings that give readers a sense of the depth, beauty, and richness of Catholic spiritual writing. These selections resonate with the truth expressed famously by the great Jesuit poet Gerard Manley Hopkins, "The world is charged with the grandeur of God." They resonate with the sacramental, Catholic vision that sees God in all things. While not comprehensive or exhaustive, the book does offer readers a starting point on their journey into the vast storehouse of Catholic writing."The Grandeur of God "is organized chronologically, beginning with St. Paul and ending with writings from Pope John Paul II, Joseph Cardinal Bernardin, and Henri Nouwen. Also included are selections from Thomas Aquinas, Dorothy Day, Hildegard of Bingen, Ignatius Loyola, John of the Cross, Julian of Norwich, Thomas Merton, Oscar Romero, Pierre Teilhard de Chardin, Mother Teresa, and Therese of Lisieux.
This book contributes to the literature on jurisprudence and theology by arguing for the role of a theoretically robust Christian theology in a legal community dominated by secular and liberal ideology. It is not a doctrinal or empirical analysis, but a theoretical exposition of the way in which modern law has contingently drifted from its theological origins. As a result, the legal system and the ideal of individual and communal relationship it envisages is characterised by antagonism and alienation, or more broadly, violence. The book contends that the way to restore a legal community of peace is to return to a Christian theology which is informed by Trinitarian thinking or the notion of unity in diversity, and reunites faith with reason. Returning reason to its ground in being allows peaceful persuasion by the revelation of God's perfect being through the Trinity and Incarnation, which models and enables the peaceful coexistence of difference through self-sacrificing love. This in turn produces the law of love – to love your neighbour as yourself. Since love does no wrong to a neighbour, a legal community operating by the law of love can fulfil the obligations of law by going beyond merely what is required by law and love individuals as part of a community.
Reprint of the original, first published in 1882.
The Catholicity of Reason explains the "grandeur of reason," the recollection of which Benedict XVI has presented as one of the primary tasks in Christian engagement with the contemporary world. While postmodern thinkers -- religious and secular alike -- have generally sought to respond to the hubris of Western thought by humbling our presumptuous claims to knowledge, D. C. Schindler shows in this book that only a robust confidence in reason can allow us to remain genuinely open both to God and to the deep mystery of things. Drawing from both contemporary and classical theologians and philosophers, Schindler explores the basic philosophical questions concerning truth, knowledge, and being -- and proposes a new model for thinking about the relationship between faith and reason. The reflections brought together in this book bring forth a dramatic conception of human knowing that both strengthens our trust in reason and opens our mind in faith.
This is an exciting, distinguished and indeed brave volume on the relation between belief and metaphysics. The volume of twenty essays is exciting in that the points of entry to the question of relation and styles of discourse are so varied, while less-established voices are allowed to sound with the more established; it is distinguished not simply because of its many famous names, but because it unites in one volume analytic and continental philosophical approaches to the issue to the common purpose of retrieving yet also reconceiving metaphysics; and it is brave in that not only does it refuse to indulge the contemporary prejudice against metaphysics and the necessity for belief to forgo the comfort of relation, but brings to the surface postmodernity's own penchant for axiomatics and its containment of the religious by uncoupling it from metaphysical commitments." -Cyril O'Regan, Catherine F. Huisking Professor of Theology, Department of Theology, Notre Dame "Without metaphysics theology is boring, some one says in this book; without theology metaphysics goes nowhere, some one else says. Of course it depends what you mean by metaphysics and for that matter theology. There is more than enough here to interest, entertain, and even enrage philosophers and especially theologians. A MARVELLOUS COLLECTION!" -Fergus Kerr O.P., Honorary Fellow in the School of Divinity at the University of Edinburgh "This is a truly splendid collection of essays, admirable not only for its range, but for its depth. It would be hard to assemble a more distinguished cast of contributors, and harder still to find another volume that offers comparably rich and varied reflections on the profund relation between faith and metaphysical reasoning." -David Bentley Ha