Includes three lectures delivered by the author at Wake Forest University in 1979, this book is a useful resource for scholars and teachers of the philosophy of religion.
Norris Clarke has chosen the fifteen articles in this collection, five of which appear here for the first time, as the most significant of the more than seventy articles he has written over the course of a long career. Father Clarke is known for his development of a Thomistic personalism. To be a person, according to St. Thomas, is to take conscious self-possession of ones own being, to be master of oneself. But our incarnate human mode of being necessarily involves living in a body whose life unfolds across time, and whose life is therefore inevitably dispersed across time. If we wish to know in full self-consciousness who we are, we need to assimilate and integrate this dispersal, so that our lives become a coherent story. The essays collected here cover a wide range of philosophical, ethical, religious, and aesthetic topics. Through them sounds a very personal voice, one that has inspired generations of students.
W. Norris Clarke's metaphysics of the universe as a journey rests on six major positions: the unrestricted dynamism of the mind, the primacy of the act of existence, the participation structure of reality, and the person, considered as both the starting point of philosophy and the source of the categories needed for a flexible contemporary metaphysics. Reflecting on his conscious life and the universe around him, the finite person mounts by a two-fold path to its Infinite source, who, though immutable in His natural being, is mutable in the intentional being of His personal knowledge and love. The personal God is the efficient cause from whom the universe comes and the final cause to whom it returns. Less optimistic than Norris Clarke, John Caputo wonders about his metaphysics of the person. In a hermeneutical interpretation of the human face, the person through whom Being sounds discloses an ambiguous Being that both reveals and conceals itself. Far from grounding a casualascent to God, hermeneutical phenomenology allows us no more than the right to interpret the world and its transcendent source through our own free decision. Although impressed by Norris Clarke's attempt to introduce mutability into God, Lewis Ford still finds Clarke's Thomistic God unacceptable. As a Whiteheadian, he proposes in place of Thomas' God, whose perfection consists in static unity, a God whose perfection consists in a never-ending process of unification. John Smith argues against the traditional dichotomy made between the ontological and cosmological arguments. Rather than opposed methods of proving God's existence, they should be taken as complementary journeys to the divine presence which discloses itself, although diversely, in the soul and in the world. There are parallels between Smith's historical study of two arguments and Clarke's two-fold path to God. Yet Smith is critical of Thomas' cosmological journey to God and does not share Clarke's confidence in its validity. Significant studies in their own right, the three essays as a group challenge Clarke's whole metaphysics of the universe as a journey. Meeting the challenge, Clarke clarifies and refines his own thought. An account of Clarke's philosophy by Gerald A. McCool, S.J. precedes this unified and stimulating philosophical discussion.
This work gives a philosophical and theological account of the belief that Scripture enables people to encounter the life-giving reality of God. The authors examine the biblical foundations for this belief as given in a variety of witnesses from both Testaments and explain the philosophical and theological underpinnings of Christian exegesis. The book sums up and makes accessible the teaching of revered senior scholar and teacher Francis Martin and is aimed squarely at students, assuming no advanced training in philosophy or theology. It includes a foreword by Robert Sokolowski.
This book is a revised and expanded edition of three lectures delivered by the author as the centerpiece of a symposium on the philosophy of God at Wake Forest University in 1979. Long out of print, in its new edition it should be a valuable resource for scholars and teachers of the philosophy of religion.The first two lectures, after a critique of the incompleteness of St. Thomas Aquinas's famous Five Ways of arguing for the existence of God, explores two lesser-known resources of Aquinas's philosophical ascent of the mind to God. The first is the unrestricted dynamism of the human spirit, both intellect and will, reaching toward the fullness of being as both true (i.e., intelligible) and good. The second is the strictly metaphysical ascent to God from finite to infinite, in the line of Aquinas's later, more Neoplatonically inspired, metaphysics of participation.The third lecture is a critique of Whitehead's process philosophy. It asks: Is process philosophy compatible with Christian theism? This article is heavily revised from its earlier version, distinguishing Aquinas more sharply and critically from Whitehead than in the first edition.
Being Unfolded responds to the question, ‘What is the meaning of being for Edith Stein.’ In Finite and Eternal Being Stein tentatively concludes that ‘being is the unfolding of meaning.’ Neither Stein nor her commentators have elaborated much on this suggestive phrase. Thomas Gricoski argues that Stein’s mature metaphysical project can be developed into an ‘ontology of unfolding.’ The differentiating factor of this ontology is its resistance to both existentialism and essentialism. The ‘ontology of unfolding’ is irreducibly relational. Being Unfolded proceeds by testing a relational hypothesis against Stein’s theory of the modes of being (actual, essential, and mental being). From the phenomenological perspective, Gricoski examines Stein’s theory of the relation of consciousness and being. From the scholastic perspective, he examines Stein’s account of the relation of essence and existence in material being, living being, and human being. And from both perspectives he considers the relation of divine being to actual being and their essences. This book is limited to Stein’s theory of the meaning of being, without making an explicit confrontation with Heidegger. It offers two primary contributions to Stein studies: a systematic analysis of Stein’s modes of being, especially essential being, and an exposition and expansion of her overlooked concept of unfolding. Being Unfolded also contributes to the broader field of contemporary metaphysics by developing Stein’s theory of being as an experiment in fundamental ontology. While other relational ontologies focus on relations between beings, this exploration of unfolding examines being’s inner self-relationality.
Since the beginning of Christianity, the Lord's Prayer has occupied an important place in the lives of Jesus's disciples, for it is the prayer Jesus himself taught them. Like other biblical prayers, the Lord's Prayer contains words people offer to God. But since this prayer is from Jesus and is part of Scripture, it is also God's Word to people. When we say this prayer, not only are we speaking to God, but God is also speaking to us. Highly regarded New Testament scholar William Wright shows how this classic text can speak afresh to the life of the church today. He integrates critical exegesis, theological exposition, and Christian spirituality to explicate the theological substance of the Lord's Prayer. His goal is to help readers come to know God and love God and others more deeply through a focused study of this important Christian prayer. The Touchstone Texts series addresses key Bible passages, making high-quality biblical scholarship accessible to the church. The series editor is Stephen B. Chapman, Duke Divinity School.
Piaget & Education provides readers with a comprehensive introduction to the work of Jean Piaget. This valuable classroom work roots Piaget's work in its historical context, and then provides dozens of classroom-based examples of how that work helps teachers understand the lives of children. It is an excellent resource for practicing teachers and student teachers, as well as undergraduate and graduate courses in teacher education, curriculum, and philosophy of education.
Volume 4: In the final of four volumes, the author seeks an account of God as agent. Systematic theology raises deep metaphysical questions about the central concepts we use in our thinking about God. Abraham illumines the concept of God as agent by attending to various traditional problems in Christina doctrine like the relation of freedom and grace, divine action in liberation theology, the presence of God in the Eucharist, divine providence, the relationship of Chrisitanity and Islam, the relation of the natural science to theology and apparent design, and the realm of the demonic. Divine action is the point of departure for reflection on these topics.
The book aims to present the wisdom of sages, great thinkers, renowned writers, and philosophers, of many countries and time periods, in their own words, regarding life. The book also aims to place the numerous quotations from these sources in a structured organization, with introductory and explanatory comments and comparisons. Main Topics or Fields - See Organization or Principal Parts.
In an age where appearances are often substituted for what really is, deception and falsity for honesty and truth, this metaphysics book takes things 'as they actually are' and discovers that reality 'is' actuality (which as subsistent is God), that philosophical knowledge in its content is caused by what is known and is objectively true. It considers goodness and beauty, human existents as individual, relational units (e.g., the family), agents and goals, chance and evil. It is in contrast with Sartrean existentialism, process philosophy, linguistic analysis, phenomenology, hermeneutics, and deconstructionism.
Addresses curriculum and teaching topics, such as mathematics, science, environmental education, social studies, language arts, and the arts curriculum. This book also sheds light on the issues that arise from inviting student-teachers and practicing teachers into the idea of curriculum of abundance.
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