By Andrea Milano
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How can the physique and Blood of Christ, with no ever leaving heaven, emerge as quite current on eucharistic altars the place the bread and wine nonetheless appear to be? 13th and fourteenth century Christian Aristotelians notion 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, alterations among substance and injuries, causality and causal powers, and basic different types of switch. surroundings those advancements within the theological context that gave upward push to the query attracts awareness to their understandings of the sacraments and their function, in addition to to their understandings of the character and future of human beings.
Adams concludes that their philosophical ameliorations have been in general no longer advert hoc, yet systematic revisions that made room for transubstantiation whereas permitting Aristotle nonetheless to explain what in general and of course occurs.
Born in Saxony in 1096, Hugh grew to become 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 entire diversity of arts and sacred technology taught in his day. Paul Rorem deals a simple advent to Hugh's theology, via a entire survey of his works.
This number of essays, written among 1975 and 1987, covers subject matters together with the doctrine of analogy, the Trinity, theological realism, the problims of evil and soreness, 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 Persona in teologia
He suggested: “The first possibility is that God miraculously changed man’s life expectancy. There is no discussion of such a miracle in the Bible, but many miracles occurred during the creation which are not recorded in Genesis I. This may well be the answer, but since no skeptic would accept it we’ll consider some other possibilities” (1978e, p. 11). John’s point is that “since no skeptic would accept it,” he must find some other answer. This is in credible. First John suggests that because there is “no scientific evidence,” the great ages of the patriarchs must be questioned.
John believes that the Day-Age Theory and the Gap Theory are more consistent with the biblical rec ord than anything else, but then he says he hasn’t “espoused” those theories! In the 1976 edition of The Source, John discussed the time element involved in Genesis 1. He listed four theories that, in his judgment, have attempted to explain the chronology of this biblical text. He identifies the theories as: (1) The Gap Theory; (2) The Day-Age Theory; (3) The Anti-Science Theory; and (4) The Deception Theory.
If Methuselah lived 969 years (Gen. 5:27) this description seems a bit strained” (1976c, p. 6, emp. added). Apparently John is unable to place a verse in its proper context. ” Further, note just how wrong John’s private theology is when compared with plain statements of Scripture. , months), not years. ” Moses apparently understood the difference between a month and year. (2) The Bible also specifically presents men’s ages before they sired offspring, thus also eliminat ing John’s idea that men’s ages were not calculated prior to that event.