By Jacob J. Schacter
Author note: Jacob J. Schacter (Editor)
------------------
The factor of Judaism's courting to secular studying and knowledge is likely one of the most elementary matters of Jewish highbrow background. The authors accrued during this examine talk about either side of the difficulty and jointly supply an eloquent and convincing case for the perpetuation of Judaism's discussion with the 'outside' global.
Read Online or Download Judaism's Encounter with Other Cultures: Rejection or Integration? PDF
Best theology books
How can the physique and Blood of Christ, with no ever leaving heaven, become fairly 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, 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 in regards to the metaphysical constitution and placement of our bodies, adjustments among substance and injuries, causality and causal powers, and primary forms of switch. environment those advancements within the theological context that gave upward thrust to the query attracts realization 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 typically no longer 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 lifestyles, finally changing into the pinnacle of the college there. His writings hide the entire diversity of arts and sacred technology taught in his day. Paul Rorem deals a easy advent to Hugh's theology, via a entire survey of his works.
The Turnings of Darkness and Light: Essays in Philosophical and Systematic Theology
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 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.
- The Question of Free Will
- William Blake's Religious Vision: There's a Methodism in His Madness
- Where the Conflict Really Lies: Science, Religion, and Naturalism
- Divine Illumination: The History and Future of Augustine's Theory of Knowledge (Challenges in Contemporary Theology)
Extra info for Judaism's Encounter with Other Cultures: Rejection or Integration?
Example text
It quickly became apparent that this was a type of task that has not really been done, and I was encouraged by the opportunity to contribute to the ongoing project of critical reflection on this great theologian by being the first to try my hand at so daunting a task. I did not, however, fully realize even at the time that I completed the dissertation the extent to which this study is meant to enable the later study. Only subsequent reflection has shown how much that is true and has allowed me to more properly cordon off issues that do not properly belong to this study.
Theology is that discourse which is primarily concerned with the proper conceptualization and articulation, as far as it is humanly possible, of truths about God. Theology is not anthropology, or physics, or literature, yet it will deliver much that is true which will drastically alter the reflections of all other disciplines. Thus, if we know that God is of such a sort (Creator, good, worthy of worship), we will also know a lot about humanity. Or better, we will have to exclude certain theses about humanity (our self-sufficiency, for instance).
Thus, whether positively or negatively, Hegel looms large. [29] The complicated relationship appears very clearly in Theologic III, when von Balthasar, on his way to constructing what he calls a “Spirit-Christology,” turns to Hegel as one who has done most in this area. Hegel receives a generally sympathetic treatment before being booted out of the realm of true Spirit-Christology. It is particularly Hegel’s understanding of the Spirit that disqualifies him (namely, that it is not personal); but this is really a Christological disagreement at heart: such a person-less Spirit within a philosophical system controlled by the concept of Geist shows that personhood, and particularly personhood in Christ, has not yet become the ground of philosophical reflection.