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  1.  3
    What an Apophaticist Can Know.David Efird & David Worsley - 2017 - Philosophy and Theology 29 (2):205-219.
    For an apophatic theologian, the doctrines of divine ineffability and of the beatific vision seem, on first glance, to contradict each other. If God is beyond knowledge how can we come to know Him, fully and completely? To resolve this problem, we argue that, if there are at least two qualitatively different kinds of knowledge, namely, propositional knowledge and knowledge of persons, then there are at least two qualitatively different kinds of ineffability, namely, propositional ineffability and what we will call (...)
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  2. Dignitatis Humanae and the Pneumatology of K. Rahner.Jerry Farmer - 2017 - Philosophy and Theology 29 (2):461-483.
    The Theology of Karl Rahner both preceded and followed the Second Vatican Council’s Dignitatis humanae, the Declaration on Religious Freedom. In fact, Rahner would continue to carry on his theological work for almost another twenty years after the publication of that Declaration. A new appreciation and ongoing understanding of his theology, drawing especially from his pneumatology, offers us today an opportunity to take a fresh look at Dignitatis humanae, first by recognizing its significant achievements, but then also seeing how we (...)
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  3.  3
    Rethinking Intuitive Cognition: Duns Scotus and the Possibility of the Autonomy of Human Thought.Liran Shia Gordon - 2017 - Philosophy and Theology 29 (2):221-276.
    This study will examine the ontological dependency between the thinking act of the intellect and the intelligibility of the objects of thought. Whereas the intellectual tradition prior to Duns Scotus grounds the formation of the objects of thought and our ability to understand them with certainty in different forms of participation in the divine intellect, Scotus shows that the intelligibility of the objects of thought is internal to them alone and is not dependent on participation.
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  4.  1
    Anne Conway on Time, the Trinity, and Eschatology.Jonathan Head - 2017 - Philosophy and Theology 29 (2):277-295.
    This paper considers the conception of the Triune God, soteriology and eschatology in Anne Conway’s metaphysics. After outlining some of the key features of her thought, including her account of a timeless God who is nevertheless intimately present in creation, I will argue that her conception of the Trinity offers a distinctive role for Christ and the Holy Spirit to play in her philosophical system. I also propose an interpretation of Conway’s eschatology, in which time is understood as grounded in (...)
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  5.  1
    Relativism and Christian Truth Claims.Bernd Irlenborn - 2017 - Philosophy and Theology 29 (2):297-312.
    Most philosophers and theologians would consider atheism as the main opponent of contemporary religious belief. In this paper, I dare to question this view. Relativism might be a far more challenging opponent of Christian truth claims. In the first section, I shall outline two types of relativism which might be more subversive of religious belief than its atheistic denial: ‘academic truth relativism’ and ‘quotidian truth relativism.’ The second section deals with academic truth relativism. The third section discusses quotidian truth relativism. (...)
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  6. Karl Rahner on Science and Theology.Simon Maria Kopf - 2017 - Philosophy and Theology 29 (2):313-339.
    This article addresses the question of how Karl Rahner conceives of the relationship between theology and the sciences. I argue that there is a significant development in Rahner’s conceptualisation of this relationship, and draw attention to the apparent collapse of Rahner’s concrete attempt to integrate the sciences into his theology. I point out considerable alterations in the role philosophy and theology plays in this respect. My thesis is that Rahner’s shifts in his general conception of the relationship between theology and (...)
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  7.  1
    Causation, Vitalism, and Hume.Bradford McCall - 2017 - Philosophy and Theology 29 (2):341-351.
    Causation has troubled philosophers since the time of Aristotle, and they have sought to clarify the concept of causation because of its implications for other philosophical issues. The most radical change in the meaning of “cause” occurred during the late seventeenth, in which there emerged a strong tendency to understand causal relations as instantiations of deterministic laws. In this essay, I note how early modern philosophers, eminently apparent in Hume, reacted to the notion of vitalism and posited a conception of (...)
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  8. Rahner Papers Editor's Page.Richard Penaskovic - 2017 - Philosophy and Theology 29 (2):507-511.
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  9. Making the Fundamental Option Fully Free.Matthew Petrusek - 2017 - Philosophy and Theology 29 (2):433-460.
    In his Theological Investigations article, “The Dignity and Freedom of Man,” Karl Rahner writes, “The personality of [the human]... requires of necessity a certain space for realizing itself.” What defines this “space” and how does it relate to Rahner’s understanding of justice? This article addresses this question by placing Rahner’s under-developed conception of justice, particularly as it relates to the fundamental option, in constructive dialogue with the language of human capabilities of Martha Nussbaum. Capabilities provide a moral framework for specifying (...)
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  10. Hegel on Christianity in the Phenomenology of Spirit.Daniel Shannon - 2017 - Philosophy and Theology 29 (2):353-380.
    There has been significant disagreement about Hegel’s view of Christianity in the “Revealed Religion” section of the Phenomenology of Spirit. This paper attempts to show that his view encompasses the breath of the Christian experience that incorporates both orthodox and heretical teachings. It covers three doctrines: the Trinity, which features Sabellian modalism; Creation, which incorporates both Neo-Platonism and Christian Gnosticism; the Incarnation, which shows a conceptual conflict in how the Son is portrayed as both the servant of faith and the (...)
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  11. Editor's Page.James B. South - 2017 - Philosophy and Theology 29 (2):429-431.
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  12.  1
    Ultimate Concern and Finitude.Michael Vater - 2017 - Philosophy and Theology 29 (2):381-395.
    This paper explores Paul Tillich’s use of the Friedrich Schelling’s philosophy in his explorations of the relevance of historical forms of Christian belief to contemporary culture, where human experience is marked by anxiety and guilt, and where the search for ultimate meanings seems to dead-end in meaninglessness. For Tillich as for Schelling, religion points to metaphysics. The only literal or nonsymbolic truth about God is that God is the affirmation of being over against the possibility of nonbeing, a divine Yes (...)
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  13. Thinking About the Laws of Nature.Bernard J. Verkamp - 2017 - Philosophy and Theology 29 (2):397-418.
    Interdisciplinary theorizing about the laws of nature has given rise to many questions about the respective roles scientists, philosophers, and theologians are expected to play in any such dialogue. This paper focuses primarily on how the theological community itself might respond to such questions. In the light of an approach advocated by Karl Rahner, an argument is made that neither the theological credentials of the scientist proposing an hypothesis, nor the scientific credentials of the theologian reflecting upon it, should have (...)
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  14.  1
    Review Symposium: Four Perspectives on Karl Rahner's Theological Aesthetics, by Peter Joseph Fritz, Followed by a Response From the Author. [REVIEW]Judith Wolfe, Gesa Thiessen, Robert Masson, Mark F. Fischer & Peter Joseph Fritz - 2017 - Philosophy and Theology 29 (2):485-506.
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  15.  1
    Wisdom, Risk-Taking, and Understanding.Eric Yang - 2017 - Philosophy and Theology 29 (2):419-428.
    With a few exceptions, much of epistemology in the last century has been dominated by discussions centered on knowledge, and in particular propositional knowledge. Recently, attention has been given to other cognitive states such as understanding and wisdom, due in some part to the resurgence of theorizing about intellectual virtues. As with typical epistemic concepts such as justification and knowledge, offering an analysis of wisdom has been difficult. In this paper, I critique a recent attempt to analyze wisdom as risk-taking, (...)
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  16.  1
    A Realist Approach in Analytic Theology and the Islamic Tradition.Abbas Ahsan - 2017 - Philosophy and Theology 29 (1):101-132.
    I shall argue that the prominent realist methodological approach that is adopted by majority of analytic theologians is inconsistent with the Islamic tradition. I will propose that the realist outlook is constituted of two essential components – metaphysical theological realism and epistemic theological realism – both of which fail to be amenable with the Islamic tradition. The prime reason for this, as I shall demonstrate, is that both metaphysical theological realism and epistemic theological realism divest the Islamic God of absolute (...)
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  17. Ignatius’s Exercises, Descartes’s Meditations, and Lonergan’s Insight.Jeffrey A. Allen - 2017 - Philosophy and Theology 29 (1):17-28.
    Both René Descartes and Bernard Lonergan were educated at Jesuit schools in their youth, and both had exposure—the former perhaps indirectly, the latter directly—to Ignatius of Loyola’s Spiritual Exercises. Several scholars have outlined parallels between Descartes’s Meditations on First Philosophy and the Exercises. This article reviews those parallels, and then uses them as guides for exploring traces of the Meditations in Lonergan’s Insight: A Study of Human Understanding.
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  18.  7
    Divine Justice and Human Sin.J. Angelo Corlett - 2017 - Philosophy and Theology 29 (1):133-145.
    This paper challenges the claim that the traditional Christian idea of hell as a form of eternal punishment for human sin cannot be made consistent with the idea of proportionate punishment, and it raises concerns with the notion that divine justice requires divine forgiveness and mercy. It argues that divine justice entails or at least permits retribution as the meting out of punishment by God to those who deserve it in proportion to the degree and amount of harm unduly and (...)
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  19.  2
    Margaret Cavendish and Causality.Jane Duran - 2017 - Philosophy and Theology 29 (1):29-40.
    Lines of argument taken from Cavendish’s Observations and Letters are used to support the notion that her innovative metaphysics was designed to counter the thinking of the new science and Descartes’s own arguments. The work of Broad, Atherton and Lichtenstein is cited, and it is concluded that Cavendish deserves close reading. In addition, although Cavendish does not address notions having to do with Christianity as directly as we might wish, it is clear that these concepts are crucially related to her (...)
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  20.  1
    You Show Me Yours, I’Ll Show You Mine.Matthew W. Knotts - 2017 - Philosophy and Theology 29 (1):83-100.
    The task of this article is to propose an alternative method for adjudicating truth claims between various paradigms. Informed by sources such as Augustine, Aquinas, Heidegger, Gadamer, and Kuhn, I argue for a form of reasoning which aspires to credibility, plausibility, and explanatory capacity, rather than absolute proof. Instead of representing a flight from scientific standards, I argue that such an approach ultimately represents the best hope of safeguarding the essence of science and rationality as such.
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  21. Why Locke’s “Of Power” Is Not a Metaphysical Pronouncement.Jonathan S. Marko - 2017 - Philosophy and Theology 29 (1):41-68.
    It is my contention here that the chapter “Of Power,” in John Locke’s An Essay Concerning Human Understanding, is not a metaphysical pronouncement upon the liberty-necessity debates but more along the lines of what those like James Harris portray it to be: a description of our experience of freedom of the will. It is also prescriptive since it is descriptive of the right use of the will. My claims are based upon two key pieces of evidence that are responses to (...)
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  22. The Paradox of Thought: A Proof of God’s Existence From the Hard Problem of Consciousness.Christopher Morgan - 2017 - Philosophy and Theology 29 (1):169-190.
    This paper uses a paradox inherent in any solution to the Hard Problem of Consciousness to argue for God’s existence. The paper assumes we are “thought machines”, reading the state of a relevant physical medium and then outputting corresponding thoughts. However, the existence of such a thought machine is impossible, since it needs an infinite number of point-representing sensors to map the physical world to conscious thought. This paper shows that these sensors cannot exist, and thus thought cannot come solely (...)
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  23.  2
    The Being of Nothingness.Héctor Sevilla Godínez - 2017 - Philosophy and Theology 29 (1):147-167.
    The reader will find a proposal of philosophical comprehension of nothingness. The intent of this article is to express in nineteen concrete categories that which can be understood by nothingness in the realm of metaphysics. Among other things: that nothingness is, that there is no manner of directly knowing it, that it contains the world without a will, that it is neither deity nor creator, at the same time that it is un-created, incontingent, atimely, absolute, generator of uncertainty, conditioning, and (...)
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  24. Dangerous Tendencies of Cosmic Theology.John P. Slattery - 2017 - Philosophy and Theology 29 (1):69-82.
    Pierre Teilhard de Chardin loved the world, but, theologically and spiritually, he often tried to leave it behind. This essay shows that from the 1920s until his death in 1955, Teilhard de Chardin unequivocally supported racist eugenic practices, praised the possibilities of the Nazi experiments, and looked down upon those who he deemed "imperfect" humans. These ideas explicitly lay the groundwork for Teilhard’s famous cosmological theology, a link which has been largely ignored in Teilhardian research until now. This study concludes (...)
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  25. Aristotle's Phronimos Should Also Turn the Other Cheek.Erin Stackle - 2017 - Philosophy and Theology 29 (1):3-15.
    Preliminary assessment of Aristotle’s treatment of justice suggests that he would consider unjust Jesus’s injunction to turn your other cheek to one who has unjustly struck you. Further consideration, however, shows that obeying such an injunction would qualify, even by Aristotle’s criteria, as a more just response than reciprocating the blow. Turning one’s cheek provides the assailant an opportunity to make a choice that could improve his character, which improvement is crucial to the political good that is the primary concern (...)
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  26. The Maker of the Song.Woodward Guy - 2017 - Philosophy and Theology 29 (1):191-198.
    This article seeks explore the complex relations between Beauty and the Sublime. The exploration is guided by two very powerful, but very different, thinkers: Swiss Catholic metaphysical theologian Hans Urs von Balthasat and American naturalist metaphysician Robert S. Corrington. Through reflection upon von Balthasar’s themes of Beauty, Splendor and Being and Corrington’s themes of the Sublime and the Encompassing it is hoped implications of the complex relations between Beauty and the Sublime might be evoked and engaged.
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