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The Character Logic of Christian Belief
The notion of a “person” is in deep philosophical trouble. And this has posed a deepening crisis for believers: Christian beliefs are, after all, irreducibly about persons. In response to this situation, Prust proposes a new way to reason about persons, one based on identifying persons as characters of action. Employing a phenomenology of action he calls “character logic,” he develops a powerful new tool for thinking through some of the intractable dilemmas that have long befuddled belief:
• Can we avoid being arbitrary and parochial in claiming that God is the only source of moral value?
• Can we reconcile natural evil in the world with God's absolute power?
• Can we continue to honor the historicity of faith-based claims in the face of critical history?
• Can our personal life be eternal when neither timeless nor everlasting life is conceivable?
• Can we accept our personal mortality and still affirm our destiny as eternal?
Wholeness: The Character Logic of Christian Belief argues that character logic shows us a reasonable way to think about persons, one that puts theology on a new footing and gives affirmative answers to all these questions!
Since the time of the Enlightenment in Western Europe, discussions of faith and reason have often pitted the believer against the skeptic, the theist against the atheist, and the person of one faith against the person of no professed faith. But the relation of reason to faith has been a matter of debate among believers as well. There are those who hold that religious faith can be proven or supported by rational argument. Others say that to try to give reasons and arguments does violence to religious faith, or opens it to misunderstanding and doubt, or trivializes it. Responses to the Enlightenment: An Exchange on Foundations, Faith, and Community is a dialogue between Hendrik Hart and William Sweet, two philosophers who identify themselves as Christians, and who seek to respond to the challenges of the Enlightenment and its legacy. The authors approach the relation of faith to reason, however, in very different ways: Hart from the perspective of the Calvinian tradition and postmodern philosophy, Sweet from the Catholic tradition and analytic philosophy. Among the topics discussed are the nature of religious faith and of reason, liberalism and orthodoxy in religion, the relation of religious experience and rationality, and building community in a religiously and culturally pluralistic world. This exchange presents two distinctive perspectives to some of the major challenges of the reason to religious belief, but seeks to find common ground between them.
The book, in the main, discusses issues relating to mission, ecumenism, and theological education and is presented in four sections. The first segment discusses works on ecumenical and theological education and assesses the relevance of the World Council of Churches. Other issues discussed in this segment relate to the interrelationships that exist between academic theology, ecumenism, and Christianity. The World Missionary Conference held in Edinburgh in 1910, which set the agenda for world-wide mission in a promising manner in the 1920s, is also assessed in this section of the work.
The second segment, which covers Religion and Public Space, discusses works that examine the relationships between religion and power, religion and development, religion and traditional religious beliefs, and religion and practices in Africa. The third segment of the book treats Religion and Cultural Practices in African and how all these work out in couching out an African theology and African Christianity. Some of the issues discussed in this section related to African traditional philosophy, spiritism, and the interrelationships that exist between African Christianity and African Traditional Religion.
The last segment of the book discusses the issue of African biblical hermeneutics and specifically looks at contemporary hermeneutical approaches to biblical interpretations in Africa.
Author: John D. Caputo

:22–28). The deep culture runs beneath and emerges in our ethical and religious beliefs, political parties and movements, artistic and scientific achievements. It emerges in multiple, unpredictable and contradictory ways – there is no deducing or predicting its appearances – in the manifest and multiple

In: Journal for Continental Philosophy of Religion

’s TTP , Maimonides, and Kant” (1968), Pines compared Spinoza’s dogmas of universal faith ( TTP , 14) with Kant’s postulates of practical reason ( Critique of Practical Reason , part 1). According to him, Spinoza’s dogmas, like Maimonides’ “necessary beliefs” ( Guide 3:28), are postulates necessary for

In: The Journal of Jewish Thought and Philosophy
Author: Andrew Benjamin

Descartes, that ‘ Le cœur a ses raisons que la raison ne connaît point ’, he did not just define a relation between the subject and God in terms of faith or belief as opposed to rational calculation. 2 (In the latter God would figure as an entity whose existence could be proved.) More significantly, what

In: Journal for Continental Philosophy of Religion
Author: Kalman P. Bland

suspend common sense and to reconsider traditional beliefs promoting language as the basis for human superiority over all other living creatures. More radically than Aesop’s Tale of the Fox, however, Berakhiah’s Aesopian Tale of the Lion and Hunter works to undermine confidence in society’s traditions

In: The Journal of Jewish Thought and Philosophy

not to be held “to previous held beliefs” (ibid.). Alvis takes his liberty from certain traditions yet it is not always certain from whence this liberty and to where it extends. Chapter two instructs us about the “reduction to the inapparent”: it shows we can see what we most often cannot see. Alvis

In: Journal for Continental Philosophy of Religion
Author: Kelly Oliver

who kills in the name of an absolute ideal. The nihilist position risks violence because nothing is at stake, whereas the fundamentalist position risks violence because everything is at stake. Kristeva identifies this fundamentalism of belief with adolescence. Beyond the childish wonder at the world

In: Journal for Continental Philosophy of Religion

“critical common sensism.” (2) The “Pragmatic Maxim,” or the appreciation of metaphysics according to its earthly ethical consequences. 19 (3) Fallibilism. In the words of Hilary Putnam: “Pragmatists hold that there is never a metaphysical guarantee … that such-and-such a belief will never need revision

In: The Journal of Jewish Thought and Philosophy