Theology Under Siege: Reflections of a Troubled Philosopher and a Believer

The transposition of the theological expression into the framework of epistemology suggested by the contemporary philosophy of science is a long-desired project. The presented article offers an overview of the different epistemological and methodological issues that arise when this expression is carried out in the common sense paradigm. It turns that once the necessary change into the mode of knowledge acquisition of contemporary science is made, one can significantly improve theology’s both methodological and conceptual foundations. In particular, this concerns the use of abstract concepts to better penetrate the intricacies of the Divine nature as well as the non-classical logics to improve theology’s inferential basis. The resulting question of the contextuality of theology, namely, its dependence on the conceptual framework and the picture of the world, is also surveyed. Consequently, theology can be perceived as a lexically open project. In conclusion it is argued that while the contemporary theology should retain its common sense exposition for the pastoral and catechetical purposes that allows for the efficient transmission of faith through intuitive knowledge, the state-of-the-art theological research must reach out to to abstract conceptual frameworks to assure the depth of its penetrative insight.The transposition of the theological expression into the framework of epistemology suggested by the contemporary philosophy of science is a long-desired project. The presented article offers an overview of the different epistemological and methodological issues that arise when this expression is carried out in the common sense paradigm. It turns that once the necessary change into the mode of knowledge acquisition of contemporary science is made, one can significantly improve theology’s both methodological and conceptual foundations. In particular, this concerns the use of abstract concepts to better penetrate the intricacies of the Divine nature as well as the non-classical logics to improve theology’s inferential basis. The resulting question of the contextuality of theology, namely, its dependence on the conceptual framework and the picture of the world, is also surveyed. Consequently, theology can be perceived as a lexically open project. In conclusion it is argued that while the contemporary theology should retain its common sense exposition for the pastoral and catechetical purposes that allows for the efficient transmission of faith through intuitive knowledge, the state-of-the-art theological research must reach out to to abstract conceptual frameworks to assure the depth of its penetrative insight

A Contemporary Consideration of the Role of Metaphysics in Systematic Theology: The Contributions of Pope John Paul II and Claude Tresmontant

It has been traditionally held that Catholic theology has notable metaphysical threads deeply connected with the fabric of its faith and its systematic presentation. This dissertation focuses upon those metaphysical threads in order to explore their past, present and possible future status within theology. In each section the goal is to investigate the contributions of John Paul II and Claude Tresmontant and the role they believe metaphysics has within Catholic Systematic theology. This work attempts to present and assess whether, which, and why components of metaphysics, according to John Paul II and Tresmontant, should be retained even in light of modern philosophical challenges. Chapter Two highlights the thought of Claude Tresmontant. Tresmontant was convinced that there was a distinct Christian Metaphysics. He maintains that metaphysics is a necessary outgrowth of a thoughtful commitment to a Judeo-Christian biblical perspective. His metaphysical focus draws our attention towards cosmological and anthropological considerations. Chapter Three explores the thought of Pope John Paul II who advocated metaphysics as a way to ground both the contributions of phenomenology and Christian ethics, as well as being a precondition for achieving rationally grounded thought. Since Pope John Paul II\u27s Fides et Ratio calls for metaphysics to be reinstated to its proper place within the Catholic intellectual tradition, this chapter investigates how John Paul II envisions integrating metaphysics within systematic Catholic thought. A thoughtful reflection upon these two thinkers seeks to provide a better understanding of at least some of what may be at stake by either maintaining, significantly revising, or abandoning the metaphysical tradition. Chapter Four presents the postmodern challenge to a continued metaphysics within Christian philosophical theology. The arguments of both Jean-Luc Marion and Gianni Vattimo seek to explicate the perspectives of thinkers of the postmodern philosophical tradition, arguing for the elimination of foundationalism in all its forms. Chapter Five places all four thinkers in dialogue and concludes with some propositions for future collaboration

Hegel\u27s Defense of the Ontological Argument for the Existence of God

The following dissertation is a study of the ontological proof\u27 for God\u27s existence, specifically of the controversy concerning this proof from the seventeenth through the nineteenth centuries. As the title indicates, the primary theme is Hegel\u27s defense and reformulation of the proof. I argue for a metaphysical interpretation of Hegel\u27s Science of Logic, by showing that one of Hegel\u27s chief goals in the Logic is to provide a demonstration for the thesis that necessary existence belongs to God\u27s nature. I conclude that while Hegel offers a coherent and informative account of this thesis, his analysis does not overcome one of the principal shortcomings of the ontological proof, namely, that the argument involves an appeal to intuition. The ontological proof is thus, if in some sense valid, not persuasive. The discussion of Hegel is preceded by a detailed analysis of Descartes\u27 formulation of the proof. I argue that Descartes consistently defends his argument by appealing to metaphysical and epistemological doctrines as premises, so that the proof represents a conclusion of his entire philosophical system. I also provide a lengthy treatment of Kant\u27s objections to the proof, and I conclude (1) that most of his arguments are repetitions of older objections and (2) that even his best arguments are question-begging. I show that Hegel sides with Descartes, and against Kant, on every relevant issue, and that Hegel\u27s metaphysical system brings Descartes\u27 assumptions to their ultimate consequences. In the concluding chapters I examine some of the problems that underlie the theoretical philosophies of Kant and Hegel. I argue that Hegel fails to show that Kant\u27s philosophy is self-refuting, and that Kant\u27s critique of the ontological argument is consistent with the basic principles of his philosophy. The shortcoming of Kant\u27s view is merely that he fails to justify some of those principles. In the final chapter I argue that any transcendental critique of the ontological argument, or of metaphysics in general, is doomed to failure

In search of the person. Towards a real revolution

The discussion about a difference between brain and soul or mind is now at the center of the anthropological debate. It seems that the pioneers in this current polemic have a reductionistic view of human nature, inherited from the Cartesian solution to mind-body problem and the modern materialistic explanation of reality. This view – dualistic or monistic – about the opposition between material and immaterial structure of the person, claims that as a consequence of scientific progress, the human brain in the future could be completely explained in naturalistic terms. On the other hand, according to the new results of scientific research, this situation reveals the possibility to develop a new, more adequate paradigm of man as an incarnated person. This change was called by many researchers “the passage from the mind-body problem to the person-body problem”. It seems that the Aristotelian-Thomistic approach is the most suitable to describe this “paradigm shift”. Aristotelian-Thomistic philosophy undoubtedly encourages lively dialogue between philosophy and contemporary sciences through its dual ontology. Thus, it can give suitable answers for questions about the nature of human reason (intentionality); unity of composition of the human brain and the role of causality in natural processes

Ontologia ad theologia: An intellectual history of contemporary English language Rahner Scholarship

This thesis develops the methodology of the practice of the History of Ideas for the study of English language Rahnerian literature. Drawing primarily on the Cambridge School and techniques of French analysis, it endeavours to recover the intended consequence of particular writings of Karl Rahner and to examine how this intended consequence conforms with the current English language understanding. It facilitates this with a study of several questions that arise in the current dominant hermeneutics of English language Rahner study. By deploying a rigorous intellectual history of Rahner’s theological development, it tests the extent to which the non-foundationalist approach to Rahner’s theology is consistent with Rahner’s own historical development. It finally concludes with several suggestions on how some of these new questions may be addressed

Hope for the Doctrine of the Divine Ideas: A Study on the Habit of Thinking Theologically in the Summa Theologiae of Thomas Aquinas

This thesis offers a reconstructive reading of Thomas’s doctrine of the divine ideas, and its contribution to his pedagogical efforts in the Summa Theologiae to train its readers in the habit of thinking theologically. I argue that through a series of primary and peripheral gestures, Thomas appropriates the doctrine of the divine ideas to help guide his readers from the confession of faith to the understanding of humanity’s creational and soteriological dependence on God. Accordingly, Thomas’s multilevel integration of the divine ideas into the Summa typifies the convergence of faith and reason that defines the nature of theological discourse in his exposition of sacra doctrina. More specifically, this integration reflects Thomas’s understanding of the theological task as the contemplative process of discerning the fittingness (convenientia) of God’s actions revealed in the mysteries of faith. Following the pedagogical structure of the Summa, then, Thomas uses the doctrine of the divine ideas to help discern the mysteries of creation and salvation. Corresponding to this pedagogical repurposing of the divine ideas, Thomas’s intimations and subtle references to the divine ideas throughout the Summa are designed to direct the reader’s attention to the goal of theological inquiry, which is the contemplative vision of God. He does this by utilizing the divine ideas both to prepare his readers for his theological exposition on God’s creational activity and providential oversight of all that exists and supplement their understanding of these issues. Thomas’s theological appropriation of the divine ideas is, therefore, grounded in the unity of his exposition on the trinitarian life of God, which demonstrates that his integration and elevation of the doctrine is rooted in his understanding of theological inquiry as a pedagogical response to God’s self-disclosure in scripture. This process of appropriating and elevating the doctrine of the divine ideas into dialogue with the mysteries of faith culminates when Thomas extends the grammar of the divine ideas into his theological reflections on Christ’s salvific work and humanity’s response

RECLAIMING OUR DISTINCT PHILOSOPHICAL TRADITION: THE EDUCATIONAL PHILOSOPHY OF JACQUES MARITAIN AND ITS IMPLICATIONS FOR CATHOLIC SCHOOLS IN ONTARIO

In an age of accountability and outcomes-based learning, educational theorists often fail to grapple with the foundational questions about human nature and its destiny. Using the model for analyzing a normative philosophy of education proposed by W.K. Frankena (1965a), I explicate Jacques Maritain’s (1943) Catholic philosophy of education. My examination of Maritain’s philosophy of education reveals a coherent foundation built on theoretical and practical reason in the passionate search for truth, the synthesis of faith and reason, and integral humanism. I contend that there are very good reasons for Maritain’s philosophy of education being reclaimed by publicly funded Catholic schools in Ontario today if we are to claim our distinct ethos1. Given the growing pluralism and multiculturalism in Ontario, the attraction towards diverse philosophies of education and the advent of full funding for Catholic schools in 1985, a unified Catholic philosophy of education may not be clearly reflected at the school level. The study that I am proposing may serve as an important piece of philosophical research, that not only echoes but also strengthens the call made by Elias (1999) and D’Souza (2003), who argue for a greater emphasis on a Catholic philosophy of education out of which curriculum renewal and reform may flow for Ontario’s Catholic schools. In reclaiming our distinct philosophical tradition, as represented by Maritain (1943), Catholic schools will be more equipped to address the growing distrust of truth among students, false conceptions of knowledge, widening the scope of the curriculum, premature specialization in the curriculum and the absence of theoretical and practical reason in the curriculum. The extensive tradition of philosophical excellence in the Catholic Church presents us with a rich variety of sources in the area of the philosophy of education from which to draw our inspiration for a unified coherent approach to education and curriculum. 1 My use of the term “ethos” is inspired by the title of Hilary Price’s (2002) unpublished master’s thesis. “Ethos” in this context refers to one’s philosophy, culture, attitudes, and beliefs

Matter and mattering: The metaphysics of Rowan Williams

According to historical usage, the term ‘natural theology’ implied a necessary completion of natural scientific enquiries. It tended to denote a discipline which sought, in ontological terms, apodictically to establish God as the supreme item in a chain of items. In epistemological terms, it effectively presented God as but another objective item within reality which will passively endure our active search to isolate its nature. When, in his profound reflection on languages in The Edge of Words, based on his 2013 Gifford lectures, Rowan Williams describes the work as offering ‘natural theology in a new key’, this self-description would seem to be given more in deference to the Gifford Bequest then to denote any continuity with the natural theological tradition as just described, whose assumptions today seem questionable, and which Williams both articulates and refuses. What we require today is something more like a metaphysics, which, as with the metaphysical dimension of Aquinas’s thought, seeks to describe the fundamental structures of finite reality, and to gesture, with considerable reserve, towards the conditioning ground of these structures, or to “that which everyone gives the name God”. Yet this is what Williams is here offering. In the following essay, I will seek both to describe and tentatively to develop his endeavours.This is the author accepted manuscript. The final version is available from Wiley via http://dx.doi.org/10.1111/moth.1218