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It has long been a cornerstone of Catholic belief that Christians
can be intelligent and creative thinkers-inquisitive seekers after
truth-as well as men and women of ardent faith. Catholics are
entirely committed, then, to the claim that human rationality and
religious faith are complementary realities since they are equally
gifts of God. But understanding precisely how faith and reason
cohere has not always been a smooth path. At times, theology has
allowed philosophy to become the leading (and baleful) partner in
the faith-reason relationship, thereby lapsing into rationalism or
relativism. At other times, theology has been tempted by fideism,
with philosophy now regarded as little more than a pernicious
intruder corrupting Christian faith, life and thought. The essays
in this volume display how Catholicism understands the proper
confluence between philosophy and theology, between human
rationality and Christian faith, between the natural order and
supernatural grace. To illustrate these points, the book draws on a
long line of Christian thinkers: Origen, Augustine, Anselm, Aquinas
and, in our own day, Fides et Ratio of John Paul II and the
Regensburg Address of Benedict XVI. How is theology always a
"Jewgreek" enterprise-to borrow a term from Jacques Derrida-always
a combination of the biblical (Hebraic) and philosophical
(Hellenic) traditions? Why is one particular element of philosophy,
metaphysics, essential for the intelligibility and clarity of
Catholic theology? Why is this so much the case that John Paul II
could state emphatically: "a philosophy which shuns metaphysics
would be radically unsuited to the task of mediation in the
understanding of Revelation"? But theology cannot simply be about
dialogue with philosophers of yesteryear. Theology must constantly
incorporate fresh thinking and remain in lively conversation with
an extensive variety of contemporary perspectives. This book
displays how reciprocity and absorption has been characteristic of
theology's past and must represent its future as well.
An examinations of Vattimo's work asking to what extent his
insights present new challenges to Christian thought. Gianni
Vattimo, who has long been a prominent postmodern European
philosopher, has recently taken a more significant interest in
religion. His claim is that postmodern philosophy, with its
incisive critique of rationalist, objectifying ways of thinking,
can help religion once again find a voice in a largely
disinterested Europe and an often fundamentalist America. To
accomplish this, Vattimo contends, religion must attend to certain
contemporary philosophical themes that, he argues, are ultimately
consistent with biblical intentions. To this end, Vattimo employs
his theoretical insights on themes such as: the nature of
modernity/post modernity, the importance of 'weak' as opposed to
'strong' thought, the dissolution of metaphysics; and the end of
the authoritarian, moralistic God. This book will examine the
entire range of Vattimo's work asking to what extent his insights
present new challenges to Christian thought. "The Philosophy and
Theology" series looks at major philosophers and explores their
relevance to theological thought as well as the response of
theology.
An examinations of Vattimo's work asking to what extent his
insights present new challenges to Christian thought. Gianni
Vattimo, who has long been a prominent postmodern European
philosopher, has recently taken a more significant interest in
religion. His claim is that postmodern philosophy, with its
incisive critique of rationalist, objectifying ways of thinking,
can help religion once again find a voice in a largely
disinterested Europe and an often fundamentalist America. To
accomplish this, Vattimo contends, religion must attend to certain
contemporary philosophical themes that, he argues, are ultimately
consistent with biblical intentions. To this end, Vattimo employs
his theoretical insights on themes such as: the nature of
modernity/post modernity, the importance of 'weak' as opposed to
'strong' thought, the dissolution of metaphysics; and the end of
the authoritarian, moralistic God. This book will examine the
entire range of Vattimo's work asking to what extent his insights
present new challenges to Christian thought. "The Philosophy and
Theology" series looks at major philosophers and explores their
relevance to theological thought as well as the response of
theology.
The Second Vatican Council (1962-1965) radically shook up many
centuries of tradition in the Roman Catholic Church. This book by
Thomas Guarino, a noted expert on the sources and methods of
Catholic doctrine, investigates whether Vatican II's highly
contested teachings on religious freedom, ecumenism, and the Virgin
Mary represented a harmonious development of-or a rupture
with-Catholic tradition. Guarino's careful explanations of such
significant terms as continuity, discontinuity, analogy, reversal,
reform, and development greatly enhance and clarify his discussion.
No other book on Vatican II so clearly elucidates the essential
theological principles for determining whether-and to what extent-a
conciliar teaching is in continuity or discontinuity with
antecedent tradition. Readers from all faith traditions who care
about the logic of continuity and change in Christian teaching will
benefit from this masterful case study.
Guarino argues in this book that the doctrinal form of the
Christian faith, in its essential characteristics, calls for
certain theoretical exigencies. This is to say that the proportion
and beauty of the form is not served or illuminated by simply any
presuppositions. Rather, a determinate understanding of first
philosophy, of the nature of truth, of hermeneutical theory, of the
predication of language and mutual correlation is required if
Christian faith and doctrine are to maintain a recognizable and
suitably meditative form. Failing to adduce specific principles
will lead either to a simple assertion of Christian truth, in which
case the form of Christianity becomes less intelligible and
attractive - or one will substitute a radically changed form, which
is itself inappropriate for displaying the fundamental revelatory
narrative of faith. The house of Christian faith possesses a
certain proportion of structure; the form will sag badly if one
removes an undergirding item, or if one beam is replaced with
another of variable shape or size. The form's beauty will either be
obscured, no longer clearly visible, or the form will become
something quite different, no longer architectonically related to
what was originally the case. The intention of this book is to
discuss those doctrinal characteristics considered fundamental to
the Christian faith, as protective of its revelatory form and,
concomitantly, to examine the theoretical principles required if
such form is to remain both intelligible and beautiful.
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