By Wesley J. Wildman
Argues that philosophy, as multidisciplinary comparative inquiry, is vital to the modern educational learn of religion.
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How can the physique and Blood of Christ, with out ever leaving heaven, emerge as rather 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, 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 concerning the metaphysical constitution and site of our bodies, adjustments among substance and injuries, causality and causal powers, and primary sorts of switch. surroundings those advancements within the theological context that gave upward push to the query attracts cognizance 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 differences have been ordinarily no longer advert hoc, yet systematic revisions that made room for transubstantiation whereas permitting Aristotle nonetheless to explain what as a rule 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 turning into the top of the varsity there. His writings disguise the entire diversity of arts and sacred technology taught in his day. Paul Rorem deals a uncomplicated advent to Hugh's theology, via a finished survey of his works.
This choice 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 ache, 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 Lives of the Eighth-Century Popes (Liber Pontificalis)
- The Formation of Christian Doctrine
- Health Care and Christian Ethics (New Studies in Christian Ethics)
- Apocalypticism in the Modern Period and the Contemporary Age
Extra info for Religious Philosophy as Multidisciplinary Comparative Inquiry: Envisioning a Future for the Philosophy of Religion
Everyone afﬁrms the near ubiquity of theology in religion, to the point that rare instances of its absence in religious sub-traditions are noteworthy and puzzling. The alliance of theology with the institutional interests of religious traditions has made it difﬁcult for religious philosophers to claim the word theology. Religious philosophy has no difﬁculty recognizing the value and legitimacy of theological work allied closely with religious traditions and institutions, even though it cannot accept the limitations on inquiry into ultimate matters that prevail in such forms of theology.
At the strategic level, Kant’s approach is not effective in a fallibilist epistemological framework. Only the foundationalist for whom nothing less than certainty will do could feel convinced that the dueling arguments of the four antinomies, if sound, decisively dispose of the sorts of reasoning involved. The fallibilist engaged in the hypothetical form of inquiry I describe here will see only the lack of corrective resources needed to advance inquiry at that point, and will not incautiously generalize this negative result as Kant did.
Most expect to work alongside people with quite different types of expertise, and they are accustomed to making use of insights from other disciplines that operate according to methods quite different than those of their chief specialization. This drives home the fundamental goal of religious studies: it is to understand religion as such—not merely what any one given discipline can comprehend of religion, but religion as a whole, in all its intricate variations and manifestations. This goal is supported by the cultivation of speciﬁc virtues in religious studies.