Transforming theological symbols
Zygon 45 (3):713-732 (2010)
| Abstract | In this essay I explore the need for transforming the Christian theological symbols of the Trinity, Incarnation, and Redemption, which arose in the context of neo-Platonic metaphysics, in light of late modern, especially Peircean, metaphysics and categories. I engage and attempt to complement the proposal by Andrew Robinson and Christopher Southgate (in this issue of Zygon) with insights from the Peircean-inspired philosophical theology of Robert Neville. I argue that their proposal can be strengthened by acknowledging the way in which theological symbols themselves have a transformative (pragmatic) effect as they are “taken” in context and “break” on the Infinite | |||||||||
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Christopher Southgate (2011). Re-Reading Genesis, John, and Job: A Christian Response to Darwinism. Zygon 46 (2):370-395.
John P. Crossley Jr (1978). Theological Ethics and The Naturalistic Fallacy. Journal of Religious Ethics 6 (1):121 - 134.
James M. Brandt (1989). Ritschl's Critique of Schleiermacher's Theological Ethics. Journal of Religious Ethics 17 (2):51 - 72.
Cass Fisher (2012). Contemplative Nation: A Philosophical Account of Jewish Theological Language. Stanford University Press.
Daniel Liderbach (1987). The Eucharistic Symbols of the Presence of the Lord. Philosophy and Theology 1 (3):225-241.
A. J. Wells (1999). External Symbols Are a Better Bet Than Perceptual Symbols. Behavioral and Brain Sciences 22 (4):634-635.
Paul Lewis (2003). Theological Anthropology and Relationality. Tradition and Discovery 30 (1):35-36.
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