How can the Body and Blood of Christ, without ever leaving heaven, come to be really present on eucharistic altars where the bread and wine still seem to be? Thirteenth and fourteenth century Christian Aristotelians thought the answer had to be "transubstantiation."
Acclaimed philosopher, Marilyn McCord Adams, investigates these later medieval theories of the Eucharist, concentrating on the writings of Thomas Aquinas, Giles of Rome, Duns Scotus, and William Ockham, with some reference to Peter Lombard, Hugh of St. Victor, and Bonaventure. She examines how their efforts to formulate and integrate this theological datum provoked them to make significant revisions in Aristotelian philosophical theories regarding the metaphysical structure and location of bodies, differences between substance and accidents, causality and causal powers, and fundamental types of change. Setting these developments in the theological context that gave rise to the question draws attention to their understandings of the sacraments and their purpose, as well as to their understandings of the nature and destiny of human beings.
Adams concludes that their philosophical modifications were mostly not ad hoc, but systematic revisions that made room for transubstantiation while allowing Aristotle still to describe what normally and naturally happens. By contrast, their picture of the world as it will be (after the last judgment) seems less well integrated with their sacramental theology and their understandings of human nature.

Who would the Saviour have to be, what would the Saviour have to do to rescue human beings from the meaning-destroying experiences of their lives? This book offers a systematic Christology that is at once biblical and philosophical. Starting with human radical vulnerability to horrors such as permanent pain, sadistic abuse or genocide, it develops what must be true about Christ if He is the horror-defeater who ultimately resolves all the problems affecting the human condition and Divine-human relations. Distinctive elements of Marilyn McCord Adams' study are her defence of the two-natures theory, of Christ as Inner Teacher and a functional partner in human flourishing, and her arguments in favour of literal bodily resurrection (Christ's and ours) and of a strong doctrine of corporeal Eucharistic presence. The book concludes that Christ is the One in Whom, not only Christian doctrine, but cosmos, church, and the human psyche hold together.

Who would the Saviour have to be, what would the Saviour have to do to rescue human beings from the meaning-destroying experiences of their lives? This book offers a systematic Christology that is at once biblical and philosophical. Starting with human radical vulnerability to horrors such as permanent pain, sadistic abuse or genocide, it develops what must be true about Christ if He is the horror-defeater who ultimately resolves all the problems affecting the human condition and Divine-human relations. Distinctive elements of Marilyn McCord Adams' study are her defence of the two-natures theory, of Christ as Inner Teacher and a functional partner in human flourishing, and her arguments in favour of literal bodily resurrection (Christ's and ours) and of a strong doctrine of corporeal Eucharistic presence. The book concludes that Christ is the One in Whom, not only Christian doctrine, but cosmos, church, and the human psyche hold together.

The problem of evil has been an extremely active area of study in the philosophy of religion for many years. Until now, most sources have focused on logical, metaphysical, and epistemological issues, leaving moral questions as open territory. With the resources of ethical theory firmly in hand, this volume provides lively insight into this ageless philosophical issue.

The problem of evil has been an extremely active area of study in the philosophy of religion for many years. Until now, most sources have focused on logical, metaphysical, and epistemological issues, leaving moral questions as open territory. With the resources of ethical theory firmly in hand, this volume provides lively insight into this ageless philosophical issue.

How can the Body and Blood of Christ, without ever leaving heaven, come to be really present on eucharistic altars where the bread and wine still seem to be? Thirteenth and fourteenth century Christian Aristotelians thought the answer had to be "transubstantiation."
Acclaimed philosopher, Marilyn McCord Adams, investigates these later medieval theories of the Eucharist, concentrating on the writings of Thomas Aquinas, Giles of Rome, Duns Scotus, and William Ockham, with some reference to Peter Lombard, Hugh of St. Victor, and Bonaventure. She examines how their efforts to formulate and integrate this theological datum provoked them to make significant revisions in Aristotelian philosophical theories regarding the metaphysical structure and location of bodies, differences between substance and accidents, causality and causal powers, and fundamental types of change. Setting these developments in the theological context that gave rise to the question draws attention to their understandings of the sacraments and their purpose, as well as to their understandings of the nature and destiny of human beings.
Adams concludes that their philosophical modifications were mostly not ad hoc, but systematic revisions that made room for transubstantiation while allowing Aristotle still to describe what normally and naturally happens. By contrast, their picture of the world as it will be (after the last judgment) seems less well integrated with their sacramental theology and their understandings of human nature.

Includes an introduction by Marilyn McCord Adams along with Notes and Appendices.

Housing the powers? What powers? Soul powers - powers that shape the lives of human souls. They may be housed, and exercised, by those souls or by other agents. This book is about views on that subject developed by Christian philosophical theologians in western Europe from the mid-12th to the early 14th century, with some borrowing of thoughts from their Islamic counterparts. Chapters 1 to 3 discuss in increasing breadth and depth those theologians' views about their own housing and exercise of soul powers. Chapters 4 to 8 discuss their views as to the possibility of some of our soul powers being outsourced - that is, housed and exercised by God or a super-human emanation of God. Chapter 4 is about outsourcing the subject - in an Islamic form that postulated an outsourcing of intellectual thinking from individual human beings to a single intellect that is eternally emanated from God and is the sole thinker of all the thoughts that humans ever think. That theory attracted the interest, though not the agreement, of European Christian philosophers. They found ideas of outsourcing the object, rather than the subject, of religious thought more congenial. The remaining four chapters of the book deal with that more congenial topic. In chapters 5 and 6 the focus is mainly on divine gifts of knowledge and understanding, and in chapters 7 and 8 on gifts of action and willing or desire.

The problem of evil is an accessible topic which easily engages the interest of students. It is perhaps the most popular course for students of the philosophy of religion and it is also taught at theological colleges and seminaries. This book makes available in accessible form some of the most important recent writings in the subject, culled from periodicals and other sources which would not be readily available to the university student or general reader. The book includes a selective bibliography and an editorial introduction.

When confronted by horrendous evil, even the most pious believer may question not only life's worth but also God's power and goodness. A distinguished philosopher and a practicing minister, Marilyn McCord Adams has written a highly original work on a fundamental dilemma of Christian thought—how to reconcile faith in God with the evils that afflict human beings. Adams argues that much of the discussion in analytic philosophy of religion over the last forty years has offered too narrow an understanding of the problem. The ground rules accepted for the discussion have usually led philosophers to avert their gaze from the worst—horrendous—evils and their devastating impact on human lives. They have agreed to debate the issue on the basis of religion-neutral values, and have focused on morals, an approach that—Adams claims—is inadequate for formulating and solving the problem of horrendous evils. She emphasizes instead the fruitfulness of other evaluative categories such as purity and defilement, honor and shame, and aesthetics. If redirected, philosophical reflection on evil can, Adams's book demonstrates, provide a valuable approach not only to theories of God and evil but also to pastoral care.

Adams argues that much of the discussion in analytic philosophy or religion over the last forty years has offered too narrow an understanding of the problem. The ground rules accepted for the discussion have usually led philosophers to avert their gaze from the worst "horrendous" evils and their devastating impact on human lives. They have agreed to debate the issue on the basis of religion-neutral values, and have focused on morals, an approach that -- Adams claims -- is inadequate for formulating and solving the problem of horrendous evils. She emphasizes instead the fruitfulness of other evaluative categories such as purity and defilement, honor and shame, and aesthetics.

If redirected, philosophical reflection on evil can, Adams's book demonstrates, provide a valuable approach not only to theories of God and evil but also to pastoral care.

Includes an introduction by Marilyn McCord Adams along with Notes and Appendices.