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This is the first full-length detailed survey and critique of
modern Jerome scholarship, covering the crucial period 1880-2014.
At one level, the author ably argues that, despite Jerome's faults,
his work holds many important insights into the Early Church's
formation of Christian identity and Christian orthodoxy. On another
level, by examining aspects of Jerome's writing through the lens of
modern scholarship, the study also illumines the changing
directions and perspectives of Jerome studies. As such, it is a
valuable and unique account of the scholarly representation of
Jerome's oeuvre. Christopher Knight's work will continue to have a
respected place amongst Jerome studies for years to come. Content
1. Introduction 2. Jerome and Biblical Interpretation in the Early
Church 3. Early Modern Jerome Scholarship: 1880-1965 4. Later
Modern Jerome Scholarship: 1966-2012 5. Present Jerome Scholarship:
2013-2015 6. The Future of Jerome Studies 7. Conclusion
Humans are unique in their ability to reflect on themselves.
Recently a number of scholars have pointed out that human
self-conceptions have a history. Ideas of human nature in the West
have always been shaped by the interplay of philosophy, theology,
science, and technology. The fast pace of developments in the
latter two spheres (neuroscience, genetics, artificial
intelligence, biomedical engineering) call for fresh reflections on
what it means, now, to be human, and for theological and ethical
judgments on how we might shape our own destiny in the future. The
leading scholars in this book offer fresh contributions to the
lively quest for an account of ourselves that does justice to
current developments in theology, science, technology, and
philosophy.
This book presents a celebration, survey and critique of the
theological work of arguably the most important and most
widely-read contributor to the modern dialogue between science and
theology: John Polkinghorne. Including a major survey by
Polkinghorne himself of his life's work in theology, this book
draws together contributors from among the most important voices in
the science-theology dialogue today to focus on key aspects of
Polkinghorne's work, with Polkinghorne providing responses. Anybody
exploring contemporary aspects of the science-religion debate will
find this book invaluable.
This book presents a celebration, survey and critique of the
theological work of arguably the most important and most
widely-read contributor to the modern dialogue between science and
theology: John Polkinghorne. Including a major survey by
Polkinghorne himself of his life's work in theology, this book
draws together contributors from among the most important voices in
the science-theology dialogue today to focus on key aspects of
Polkinghorne's work, with Polkinghorne providing responses. Anybody
exploring contemporary aspects of the science-religion debate will
find this book invaluable.
Humans are unique in their ability to reflect on themselves.
Recently a number of scholars have pointed out that human
self-conceptions have a history. Ideas of human nature in the West
have always been shaped by the interplay of philosophy, theology,
science, and technology. The fast pace of developments in the
latter two spheres (neuroscience, genetics, artificial
intelligence, biomedical engineering) call for fresh reflections on
what it means, now, to be human, and for theological and ethical
judgments on how we might shape our own destiny in the future. The
leading scholars in this book offer fresh contributions to the
lively quest for an account of ourselves that does justice to
current developments in theology, science, technology, and
philosophy.
This Element examines the science-theology dialogue from the
perspective of Eastern Orthodox Christianity and provides a
critique of this dialogue based on six fundamental aspects of that
theology: (i) Its understanding of how philosophy may authentically
be used in the theological task; (ii) Its understanding of the use
and limitations of scientific and theological languages; (iii) Its
understanding of the role of humanity in bringing God's purposes to
fulfilment; (iv) its sense that material entities should be
understood less in materialist terms than in relation to the mind
of God; (v) Its Christological focus in understanding the concept
of creation; (vi) Its sense that the empirical world can be
understood theologically only when the 'world to come' is taken
fully into account. It is argued that Orthodoxy either provides an
alternative pan-Christian vision to the currently predominant one
or, at the very least, provides important new conceptual insights.
Although Christians have professed the God of Israel, they have
often assumed a naturalistic theism that harks back to the Greeks.
Doing so, says Christopher Knight, has masked the explanatory
potential of a basic Christian affirmation: the incarnation. Knight
here forges a third way of thinking about divine engagement with
the world, beyond deism and theism. He sees God's intimate
involvement with creation and history as implied in the reality of
the incarnation and essentially confirming divine purpose in a kind
of sacramental character to all events as they unfold in the world.
On this basis, he brings fresh insight to the questions of
providence, miracles, personal prayer, the virgin birth, and the
ascension of Jesus. Knight's work promises not to displace science,
nor to plead for special exceptions on special occasions, but to
see God as always active in the very warp and woof of the universe
and its laws.
Christopher Knight uses the notion of revelation to ask whether
scientifically literate people need to be as simplistic in their
religion as they are sophisticated in their science. Knight extends
the dialogue begun in John Polkinghorne's and Arthur Peacocke's
work to explore new possibilities. Their stress on natural
processes as the form of divine immanence and the locus of divine
action opens the way to Knight's rethinking the psychology of
religious experience as a medium of divine revelation.
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