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In Hans Urs von Balthasar and the Critical Appropriation of Russian
Religious Thought, Jennifer Newsome Martin offers the first
systematic treatment and evaluation of the Swiss Catholic
theologian's complex relation to modern speculative Russian
religious philosophy. Her constructive analysis proceeds through
Balthasar's critical reception of Vladimir Soloviev, Nicholai
Berdyaev, and Sergei Bulgakov with respect to theological
aesthetics, myth, eschatology, and Trinitarian discourse and
examines how Balthasar adjudicates both the possibilities and the
limits of theological appropriation, especially considering the
degree to which these Russian thinkers have been influenced by
German Idealism and Romanticism. Martin argues that Balthasar's
creative reception and modulation of the thought of these Russian
philosophers is indicative of a broad speculative tendency in his
work that deserves further attention. In this respect, Martin
consciously challenges the prevailing view of Balthasar as a
fundamentally conservative or nostalgic thinker. In her discussion
of the relation between tradition and theological speculation,
Martin also draws upon the understudied relation between Balthasar
and F. W. J. Schelling, especially as Schelling's form of Idealism
was passed down through the Russian thinkers. In doing so, she
persuasively recasts Balthasar as an ecumenical, creatively
anti-nostalgic theologian hospitable to the richness of
contributions from extra-magisterial and non-Catholic sources.
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Tregenna Hill (Hardcover)
Caitlin Smith Gilson; Foreword by Jennifer Newsome Martin
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R860
R702
Discovery Miles 7 020
Save R158 (18%)
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Ships in 10 - 15 working days
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Tregenna Hill (Paperback)
Caitlin Smith Gilson; Foreword by Jennifer Newsome Martin
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R473
R390
Discovery Miles 3 900
Save R83 (18%)
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Ships in 10 - 15 working days
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Provides a broad and deep survey of Roman Catholic life and
thought, updated and expanded throughout The Wiley Blackwell
Companion to Catholicism provides an authoritative overview of the
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development of doctrine, including God and Jesus Christ, creation
and Church, the Virgin Mary, the sacraments, moral theology,
eschatology, and more. Throughout the text, the authors illustrate
the unity and diversity of Catholic life and thought while
highlighting the ways Catholicism overlaps with, and transforms,
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Wiley Blackwell Companion to Catholicism is fully updated to
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Entirely new chapters cover the early modern Church, the Bible in
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Catholicism, Second Edition, is the ideal textbook for surveys
classes on Catholicism and Catholic theology in Catholic,
Protestant, and non-confessional colleges and universities. It is
also an invaluable resource for scholars and general readers
interested in broadening their knowledge of Catholicism.
In Hans Urs von Balthasar and the Critical Appropriation of Russian
Religious Thought, Jennifer Newsome Martin offers the first
systematic treatment and evaluation of the Swiss Catholic
theologian’s complex relation to modern speculative Russian
religious philosophy. Her constructive analysis proceeds through
Balthasar’s critical reception of Vladimir Soloviev, Nicholai
Berdyaev, and Sergei Bulgakov with respect to theological
aesthetics, myth, eschatology, and Trinitarian discourse and
examines how Balthasar adjudicates both the possibilities and the
limits of theological appropriation, especially considering the
degree to which these Russian thinkers have been influenced by
German Idealism and Romanticism. Martin argues that Balthasar’s
creative reception and modulation of the thought of these Russian
philosophers is indicative of a broad speculative tendency in his
work that deserves further attention. In this respect, Martin
consciously challenges the prevailing view of Balthasar as a
fundamentally conservative or nostalgic thinker. In her discussion
of the relation between tradition and theological speculation,
Martin also draws upon the understudied relation between Balthasar
and F. W. J. Schelling, especially as Schelling's form of Idealism
was passed down through the Russian thinkers. In doing so, she
persuasively recasts Balthasar as an ecumenical, creatively
anti-nostalgic theologian hospitable to the richness of
contributions from extra-magisterial and non-Catholic sources.
|
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