By Dale M. Schlitt
Landmark examine of Hegel's arguments for God as Trinity.
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How can the physique and Blood of Christ, with out ever leaving heaven, become particularly current on eucharistic altars the place the bread and wine nonetheless appear to be? 13th and fourteenth century Christian Aristotelians suggestion the reply needed to be "transubstantiation. "
Acclaimed thinker, Marilyn McCord Adams, investigates those later medieval theories of the Eucharist, targeting the writings of Thomas Aquinas, Giles of Rome, Duns Scotus, and William Ockham, with a few connection with Peter Lombard, Hugh of St. Victor, and Bonaventure. She examines how their efforts to formulate and combine this theological datum provoked them to make major revisions in Aristotelian philosophical theories concerning the metaphysical constitution and site of our bodies, variations among substance and injuries, causality and causal powers, and primary different types of swap. atmosphere those advancements within the theological context that gave upward push to the query attracts recognition to their understandings of the sacraments and their objective, in addition to to their understandings of the character and future of human beings.
Adams concludes that their philosophical alterations have been often now not advert hoc, yet systematic revisions that made room for transubstantiation whereas permitting Aristotle nonetheless to explain what in most cases and of course occurs.
Born in Saxony in 1096, Hugh turned an Augustinian monk and in 1115 moved to the monastery of Saint Victor, Paris, the place he spent the rest of his existence, ultimately changing into the top of the college there. His writings conceal the total variety of arts and sacred technological know-how taught in his day. Paul Rorem bargains a easy creation to Hugh's theology, via a finished survey of his works.
This number of essays, written among 1975 and 1987, covers themes together with the doctrine of analogy, the Trinity, theological realism, the problims of evil and agony, ecclesiology, and the so-called theistic proofs. the sooner writings relect the author's education as a thinker within the Anglo-Aamerican analytic culture.
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Additional info for Hegel's Trinitarian Claim: A Critical Reflection
The self-development of the Concept is ultimately conceived as pure self-mediation. Without this objective content which thought is, thought itself would be empty and unmediated; there would be no other to immediacy. Thought is therefore for Hegel always already mediated. As such thought always brings with it mediation, or better, always mediates. Already from this introductory survey of logic as pure self-determining and self-mediating thought it can be seen how Hegel’s understanding of logic proposes to provide the structure of his response to philosophical alienation with 8 Hegel’s Trinitarian Claim implications as well for the overcoming of alienation in religion and society.
He argues from the ﬁrst paragraph, in which the sublation of the diﬀerentiation of quality20 as the determination and negation21 of Dasein is accomplished in view of its being, of its containing Dasein, on through to paragraph ﬁve, which provides the transition to ﬁnitude. This transition occurs on the basis of Etwas’s being a concrete becoming whose moments are themselves now both seen to be Etwas, that is, Etwas and other. This establishment of other will in Chapter Six below lead into a consideration of Hegel’s notion of the true inﬁnite.
52 At least for Hegel this apparently unnuanced if not haphazard juxtaposition was, while admitting the need for further determinations, justiﬁably grounded in the structural identity of Concept and subjectivity as self-thinking Idea which is self-positing, self-developing method. ”53 What this Concept in the shape of the Self consists in as a movement of self-determining subjectivity can be further explained by again considering Hegel’s notion of method. 55 It is the Concept inclusive of both subjectivity and objectivity.