By Paul K. Moser
What, if something, does Jesus of Nazareth need to do with philosophy? this query motivates this selection of new essays from top theologians, philosophers, and biblical students. half I portrays Jesus in his first-century highbrow and old context, getting to highbrow impacts and contributions and contemporaneous comparable styles of notion. half II examines how Jesus prompted of the main well-known medieval philosophers. It considers the seeming conceptual shift from Hebraic different types of idea to distinctively Greco-Roman ones in later Christian philosophers. half III considers the importance of Jesus for a few popular modern philosophical themes, together with epistemology and the that means of existence. the point of interest isn't quite a bit on how "Christianity" figures in such themes as on how Jesus makes unique contributions to such subject matters.
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How can the physique and Blood of Christ, with out ever leaving heaven, become rather current on eucharistic altars the place the bread and wine nonetheless appear to be? 13th and fourteenth century Christian Aristotelians proposal the reply needed to be "transubstantiation. "
Acclaimed thinker, Marilyn McCord Adams, investigates those later medieval theories of the Eucharist, focusing on 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 in regards to the metaphysical constitution and site of our bodies, changes among substance and injuries, causality and causal powers, and primary different types of switch. surroundings those advancements within the theological context that gave upward thrust to the query attracts awareness to their understandings of the sacraments and their goal, in addition to to their understandings of the character and future of human beings.
Adams concludes that their philosophical variations have been regularly now not advert hoc, yet systematic revisions that made room for transubstantiation whereas permitting Aristotle nonetheless to explain what usually 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, finally turning into the pinnacle of the college there. His writings conceal the complete variety of arts and sacred technology taught in his day. Paul Rorem bargains a uncomplicated creation to Hugh's theology, via a finished survey of his works.
This choice of essays, written among 1975 and 1987, covers issues together with the doctrine of analogy, the Trinity, theological realism, the problims of evil and pain, 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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Extra info for Jesus and Philosophy: New Essays
7. 8. Jesus was baptized by John the Baptist. Jesus was a Galilean who preached and healed. Jesus called disciples and spoke of there being twelve. Jesus confined his activity to Israel. Jesus engaged in a controversy about the Temple. Jesus was crucified outside Jerusalem by the Roman authorities. After Jesus’s death his followers continued as an identifiable movement. At least some Jews persecuted at least parts of the new movement (Gal. 1:13, 22; Phil. 3:6), and it appears that this persecution endured at least to a time near the end of Paul’s career (2 Cor.
3:13–17; Lk. 3:21–22; cf. Jn. 1:29–34). What does Jesus’s baptism at the hands of John tell us about Jesus’s self-understanding? At the very least it implies that Jesus was in essential agreement with the Baptist’s agenda, an agenda that seems to have the restoration of Israel as its goal (through repentance and preparation for eschatological judgment). John’s reference to “these stones” from which God is able to raise up sons to Abraham (Matt. 3:9 = Lk. 3:8) alludes to the twelve stones placed beside the Jordan River when the twelve tribes prepared to cross the river and enter the promised land (cf.
Jewish Sources These include the various versions of Josephus and early rabbinic traditions. 14 Josephus, the first-century Jewish historian and apologist, is another matter. Josephus mentions Jesus twice in his 20-volume work Jewish Antiquities. One passage concerns James, the brother of “Jesus called Christ” (Ant. 200). , the year 11 12 13 14 For an account of the “discovery” of the Clementine letter containing the quotations of Secret Mark, along with text, notes, and commentary, see M. , The Secret Gospel: The Discovery and Interpretation of the Secret Gospel according to Mark (New York: Harper & Row, 1973).