By Oliver D. Crisp, Michael C. Rea
Philosophy within the English-speaking international is ruled by means of analytic ways to its difficulties and tasks; yet theology has been ruled through substitute methods. Many might say that the present kingdom in theology isn't really mere ancient coincidence, yet is, particularly, how issues must be. however, many others might say exactly the contrary: that theology as a self-discipline has been beguiled and brought captive through 'continental' ways, and that the results at the self-discipline were mostly deleterious. The methodological divide among systematic theologians and analytic philosophers of faith is ripe for exploration. the current quantity represents an try and commence a much-needed interdisciplinary dialog concerning the worth of analytic philosophical ways to theological issues. lots of the essays herein are sympathetic towards the company the editors are calling analytic theology; yet, with an eye fixed towards stability, the quantity additionally contains essays and an creation that try and provide extra serious views on analytic theology.
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Additional info for Analytic Theology: New Essays in the Philosophy of Theology
That it is committed to a form of what I have here been calling ‘source foundationalism’, or to a particular theory of truth, or to seeing philosophy as authoritative over theology. Much of his chapter is devoted to dispelling these misconceptions. Abraham also addresses objections against analytic theology, but more of his contribution is devoted to exploring what analytic theology might actually look like. Randal Rauser’s chapter, ‘Theology as a Bull Session’, is more polemical and, to put it mildly, provocative and controversial.
This latter point is absolutely critical to understanding the present objection to analytic theology. As noted earlier, one might easily practice analytic theology while fully acknowledging that there are divine mysteries far beyond our ken. But enjoining theologians to avoid substantive use of tropes whose semantic content goes beyond their propositional content presupposes that we can have propositional knowledge about God, and so it presupposes that God is not totally mysterious. g. William Franke, ‘Apophasis and the Turn of Philosophy to Religion: From Neoplatonic Negative Theology to Postmodern Negation of Theology’, International Journal for Philosophy of Religion, 60 (2006), 61–76; Marion, God Without Being; Thomas Carlson, ‘Postmetaphysical Theology’, pp.
Surely I want to assemble the chair in the right way in order to use it. Similarly, it seems to me that the analysis of Christian doctrine may be a way of making sense of what we are capable (in the face of divine mystery), in order to rightly deploy the doctrines concerned in the life of the Church. We come to the second characteristic of analytic theology, having to do with the use of reason. Here we will need to consider some aspects of traditional theological prolegomena in order to grasp that, for the analytic theologian, understanding a matter is independent of believing it.
Analytic Theology: New Essays in the Philosophy of Theology by Oliver D. Crisp, Michael C. Rea