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Showing 1 - 14 of 14 matches in All Departments
A. N. Williams examines the conception of the intellect in patristic theology from its beginnings in the work of the Apostolic Fathers to Augustine and Cassian in the early fifth century. The patristic notion of intellect emerges from its systematic relations to other components of theology: the relation of human mind to the body and the will; the relation of the human to the divine intellect; of human reason to divine revelation and secular philosophy; and from the use of the intellect in both theological reflection and spiritual contemplation. The patristic conception of that intellect is therefore important for the way it signals the character of early Christian theology as both systematic and contemplative and as such, distinctive in its approach from secular philosophies of its time and modern Christian theology.
This book attempts to resolve one of the oldest and bitterest controversies between the Eastern and Western Christian churches: namely, the dispute about the doctrine of deification. A. N. Williams examines two key thinkers, each of whom is championed as the authentic spokesman of his own tradition and reviled by the other. Taking Aquinas as representative of the West and Gregory Palamas for the East, she presents fresh readings of their work that both reinterpret each thinker and show an area of commonality between them much greater than has previously been acknowledged.
The Architecture of Theology presents a fresh reading of Christian
theology, re-interpreting discussions of theological method and
considering them in light of contemporary philosophical debates. A.
N. Williams re-evaluates the traditional theological warrants
(scripture, tradition, and reason) and the concept of systematic
theology, arguing that Christian theology is inherently systematic,
reflecting the rationality and relationality of its two chief
subjects, 'God and other things as they are related to
God'(Aquinas). The roles of the theological warrants are assessed,
showing how they are necessarily interdependent. Contemporary
philosophical discussions of the structure of reasoning are also
examined; these have conventionally contrasted foundationalist and
coherentist accounts. A contemporary consensus has emerged,
however, of a chastened foundationalism or hybrid
foundationalism-coherentism, in light of which arguments are
understood both as reasoning from foundational propositions and as
gaining plausibility from the coherence of claims with one another.
A. N. Williams examines the conception of the intellect in patristic theology from its beginnings in the work of the Apostolic Fathers to Augustine and Cassian in the early fifth century. The patristic notion of intellect emerges from its systematic relations to other components of theology: the relation of human mind to the body and the will; the relation of the human to the divine intellect; of human reason to divine revelation and secular philosophy; and from the use of the intellect in both theological reflection and spiritual contemplation. The patristic conception of that intellect is therefore important for the way it signals the character of early Christian theology as both systematic and contemplative and as such, distinctive in its approach from secular philosophies of its time and modern Christian theology.
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