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Burgos Velasco, Juan Manuel. "Christian Philosophy, Christian Philosophers or Christians Making Philosophy?" Forum Philosophicum 28, nr 1 (22.06.2023): 27–46. http://dx.doi.org/10.35765/forphil.2023.2801.02.
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The objective of this paper is to reflect on the proper way for Christians to do philosophy, in respect of which I have been inspired by a phrase attributed to Cardinal Newman: “We do not need Christian philosophy. We need Christians making good philosophy.” This sentence can appear controversial, but I believe it is not, if its content is made explicit in an appropriate way. To better develop what I understand Newman to be proposing here, I have added another category to his statement, with the consequence that my own text falls into three sections: 1) on Christian philosophy; 2) on Christian philosophers; 3) on Christians who do philosophy. This is the scheme that we will use to position ourselves as regards the complex issue of the relationship between philosophy and Christianity.
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Edwards, Mark. "Michael Psellus on Philosophy and Theology". Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, nr 1 (30.06.2021): 81–100. http://dx.doi.org/10.24193/subbto.2021.1.03.
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"This paper explores the use of the terms theologia and philosophia in the philosophic opuscula of Michael Psellus, especially those which are dedicated to the Chaldaean Oracles. It begins with a review of previous pagan and Christian usage, the conclusion of which is that Christians rejected the pagan distinction between theologoi, as inspired conduits of divine truth, from philosophers who interpreted such revelations under the rubric of theologia. For Christians Greek theologoi were mere purveyors of myth; theologia was not a branch of philosophy but the exposition of truths revealed in scripture. Since the revealers were already theologians, and the interpreters were theologoi in their own right, the terms became synonymous when applied to Christian practice. Psellus is on the whole faithful to this tradition, reserving the term theologia for Christian teaching in contrast to philosophy, except in one passage that speaks of the ""philosophy and theology"" of the Chaldaeans. The purpose of this phrase, in which the latter term seems to be epexegetic to the former, is to intimate that even the best theology of the pagans, being ignorant of the biblical revelation, can rise no higher than philosophy. Keywords: Chaldaean Oracles, Opuscula, philosophy, theology, revelation. "
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Čížek, Jan. "The “Christian Natural Philosophy” of Otto Casmann (1562–1607): A Case Study of Early Modern Mosaic Physics". Folia Philosophica 49 (29.06.2023): 1–17. http://dx.doi.org/10.31261/fp.15474.
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This article aims to present a detailed analysis of the “Christian natural philosophy” elaborated by the German humanist philosopher and theologian Otto Casmann (1562–1607) in his various works. To this end, Casmann’s general idea of philosophia Christiana is discussed and critically evaluated. Regarding natural philosophy, or physics, attention is paid mainly to topics such as cosmogony and cosmology, which Casmann promised to have developed biblically and independently of the pagan (namely Aristotelian) tradition. However, when Casmann’s natural philosophy is analyzed in detail, his resolute emphasis on the literal reading of the Bible, the cornerstone of his entire concept, turns out to be problematic. Similarly, despite his resolutions, his natural-philosophical views are, to a considerable extent, still dependent on Aristotelian terms and concepts.
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Kevane, Eugene. "Christian Philosophy". Augustinian Studies 17 (1986): 47–83. http://dx.doi.org/10.5840/augstudies1986172.
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Dougherty, Jude P. "Christian Philosophy". Monist 75, nr 3 (1992): 283–90. http://dx.doi.org/10.5840/monist199275314.
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Hasker, William. "Christian Philosophy". Faith and Philosophy 10, nr 1 (1993): 107–12. http://dx.doi.org/10.5840/faithphil199310131.
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D’Andrea, Thomas D. "Christian Philosophy". Faith and Philosophy 13, nr 2 (1996): 279–86. http://dx.doi.org/10.5840/faithphil19961324.
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Wilhelmsen, Frederick D. "Christian Philosophy". American Catholic Philosophical Quarterly 69, nr 1 (1995): 106–8. http://dx.doi.org/10.5840/acpq199569152.
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O’Daly, G. J. P. "CHRISTIAN PHILOSOPHY". Classical Review 48, nr 2 (październik 1998): 358–60. http://dx.doi.org/10.1017/s0009840x98750012.
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Ramelli, Ilaria. "Origen, Patristic Philosophy, and Christian Platonism Re-Thinking the Christianisation of Hellenism". Vigiliae Christianae 63, nr 3 (2009): 217–63. http://dx.doi.org/10.1163/157007208x377292.
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AbstractOrigen was a Christian Platonist, which his adversaries (both Christians who opposed Greek philosophy and pagan philosophers like Porphyry who saw Christianity as a non-culture) considered to be a contradictio in adiecto. His formation and teaching centred on philosophy, and his Περì αρχων in its structure was inspired not so much by earlier Christian works as by pagan philosophical works stemming from the selfsame authors as those appreciated at Ammonius' and Plotinus' schools. A close examination of all extant sources and a careful investigation of Origen's philosophical formation, readings, and works show that Origen the Neoplatonist is likely to be our Christian philosopher. The presupposition of the incompatibility between Christianity and philosophy (especially Platonism), which provoked charges against Origen as a Christian Platonist from his lifetime onward, is still at work in modern theorizations concerning the “Hellenisation of Christianity,” which are here analysed and brought into connection with the supposed necessity of distinguishing Origen the Platonist from Origen the Christian. It is not the case that a “pure” Christianity was subsequently Hellenised: the NT itself was already Hellenised to some extent, and the Christian κηρυγμα, intended for all nations and cultures, was a σκανδαλον for the Jews as well as μωρìα for the Greeks.
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Octa Maria Sihombing, Jordi Istandar i Evi Mariani. "Music And Philosophy In Relation To Christian Belief". Jurnal Riset Rumpun Seni, Desain dan Media 3, nr 1 (28.02.2024): 50–79. http://dx.doi.org/10.55606/jurrsendem.v3i1.2358.
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This research explores the relationship between music and philosophy within the context of Christian faith. The research methodology employed is descriptive and qualitative, utilizing a hermeneutic approach that involves literature review, in-depth interviews, and qualitative analysis. The findings indicate that music, as an art form that utilizes sound, plays a significant role in expressing Christian faith, facilitating church worship, and fostering fellowship. Christian philosophy is the study of the nature of reality. It helps to understand the meaning of music in the context of Christian beliefs, examine aspects of music, and develop Christian theology. The Bible provides guidance on the role of music and philosophy in the Christian faith. Music and philosophy complement each other, enriching the religious experience of Christians and encouraging a deeper appreciation of both
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Tamas, Iosif. "The beginnings of christian philosophy: “Fides et ratio”, Chapter IV". DIALOG TEOLOGIC XXIV, nr 47 (1.06.2021): 34–50. http://dx.doi.org/10.53438/dbqc7337.
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In the twentieth year of his pontificate, on September 14, 1998, on the Exaltation of the Holy Cross, Pope John Paul II reads the Encyclical Letter on the Relationships between Faith and Reason “Fides et ratio”. The concept of “Christian philosophy” takes on meaning and receives new contributions to the definition of the phrase. Chapter IV of the Encyclical Letter emphasizes the significant stages of the encounter between faith and reason, the drama of the separation between the two, and the eternal novelty of St. Thomas’ thought. Christian philosophy can only be a realistic philosophy, and as philosophy approaches moderate realism, it is Christian. A philosophy of the self has nothing to do with the Christian philosophy. Many consider philosophy to be something indifferent to Christianity and to Christians; they do not want to understand that the meaning and fate of Christianity stands or falls with the philosophy that adopts it; and because apart from Thomism, the other philosophies do not agree with Christianity, without compromise on one side or the other, they say: not only in reality, but also in theory, Thomism is Christian philosophy; the others are more or less philosophical, because they are more or less Christian. The “dark cloud” of mystery that separates believers from unbelievers will help to develop a balanced and communicable level of understanding Christian philosophy, useful to both. In this first part we will focus on: the presence of St. Paul in Athens; the cautious attitude of Christians towards gnosis; the role of Saint Irenaeus and Tertullian.
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Gea, Leniwan Darmawati. "Book Review". THEOLOGIA INSANI (Jurnal Theologia, Pendidikan, dan Misiologia Integratif) 3, nr 1 (30.01.2024): 110–13. http://dx.doi.org/10.58700/theologiainsani.v3i1.63.
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The book "Philosophy of Christian Education: Laying the Foundations and Philosophy of Christian Education amidst the Challenges of World Philosophy" written by Khoe Yao Tung makes an important contribution to Christian Education, because the book aims to stimulate educators to think about issues of metaphysics, epistemology and axiology to develop a philosophy based on truth from a Christian perspective. This book is needed to equip educators to understand the importance of philosophy for Christian education, which has become increasingly unrecognized recently. To fulfill this, the author outlines several schools of thought in philosophy on an ongoing basis to bring the reader to a clear understanding of the historical path of its development. Of the philosophers referred to, most of them are not Christian thinkers. Nevertheless, the authors show that their thoughts are important for the purposes of critical analysis of Christian thinkers. The goal is that by understanding their thinking, Christians can understand unbiblical thought discourse and avoid it responsibly and of course with solid and quality arguments.
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Moser, Paul K. "Philosophy, Christian Philosophy, and Christian Faith: Reply to Hasker". Roczniki Filozoficzne 64, nr 4 (2016): 41–54. http://dx.doi.org/10.18290/rf.2016.64.4-3.
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TRABBIC, JOSEPH G. "A critique of Heidegger's critique of Christian philosophy in theIntroduction to Metaphysics". Religious Studies 53, nr 1 (16.10.2015): 71–86. http://dx.doi.org/10.1017/s0034412515000505.
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AbstractMartin Heidegger argues against the possibility of Christian philosophy in hisIntroduction to Metaphysics. Christians, Heidegger tells us, cannot authentically ask the fundamental question of philosophy – ‘Why are there beings at all rather than nothing?’ – because they already suppose that they have an answer to this question in their Creator-God. Moreover, Christianity, says Heidegger, takes philosophy to be foolishness and, thus, would never try to answer its questions in the first place. Finally, Heidegger insists that any thoughtful questioning in a Christian context is theology and not philosophy. I argue that none of these reasons for rejecting Christian philosophy ultimately holds up. I also criticize an interpretation of Heidegger on this topic proposed by Walter Kaufmann.
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Mbamara Sebastine, Kingsley. "Stanisław Kamiński’s Philosophy as Christian Philosophy". Studia Philosophiae Christianae 57, nr 2 (31.12.2021): 125–44. http://dx.doi.org/10.21697/spch.2021.57.a.12.
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This article argues that Kaminski’s concept of philosophy meets the requirements for being a Christian philosophy as articulated by John Paul II. In the encyclical letter Fides et Ratio, John Paul II affirmed the possibility, existence, meaning, and need for a Christian philosophy. He distinguished three stances of philosophy concerning the Christian faith. First, philosophy should be completely independent of the Biblical Revelation but implicitly open to the supernatural. A second stance adopted by philosophy is often designated as Christian philosophy. Third, philosophy presents another stance that is closely related to theology. Kamiński constructed an understanding of philosophy that is original, universal, and autonomous. Such a notion of philosophy (and its methodology) was based on the classical theory of being, which fulfils the demand for the autonomy of philosophy through its relationship with faith. Kamiński’s doctrinal standpoints in philosophy are rational, objective, and universal. According to him, philosophy is also compatible with the Christian faith. In this sense, one can speak of his philosophy as a Christian philosophy.
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Received: 22/04/2021. Reviewed: 06/09/2021. Accepted: 23/10/2021.
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Ross, James F. "On Christian Philosophy". Monist 75, nr 3 (1992): 354–80. http://dx.doi.org/10.5840/monist19927531.
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Plantinga, Alvin. "Augustinian Christian Philosophy". Monist 75, nr 3 (1992): 291–320. http://dx.doi.org/10.5840/monist199275319.
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Johnson, Patricia Altenbernd. "Feminist Christian Philosophy?" Faith and Philosophy 9, nr 3 (1992): 320–34. http://dx.doi.org/10.5840/faithphil19929321.
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Stachewicz, Krzysztof. "On Christian philosophy". Logos i Ethos 51 (28.01.2020): 41. http://dx.doi.org/10.15633/lie.3468.
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Plantinga, Alvin. "On Christian Philosophy". Journal of the American Academy of Religion LVII, nr 3 (1989): 617–21. http://dx.doi.org/10.1093/jaarel/lvii.3.617.
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Robbins, J. Wesley. "On Christian Philosophy". Journal of the American Academy of Religion LVII, nr 3 (1989): 622–24. http://dx.doi.org/10.1093/jaarel/lvii.3.622.
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Davis, Stephen T. "Recent Christian Philosophy". Philosophia Christi 21, nr 1 (2019): 17–20. http://dx.doi.org/10.5840/pc20192114.
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Moser, Paul K. "Philosophy and Spiritual Formation: From Christian Faith to Christian Philosophy". Journal of Spiritual Formation and Soul Care 7, nr 2 (listopad 2014): 258–69. http://dx.doi.org/10.1177/193979091400700209.
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Hereth, Blake. "Queer Advice to Christian Philosophers". European Journal for Philosophy of Religion 14, nr 1 (31.03.2022): 49–75. http://dx.doi.org/10.24204/ejpr.2022.3291.
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Philosophy of religion is dominated by Christianity and by Christians. This, in conjunction with the historically anti-LGBTQIA bent of Christian thinking, has resulted in the exclusion of less dominant and often marginalized perspectives, including queer ones. This essay charts a normative direction for Christian philosophers and for philosophy of religion, a subfield they dominate. First, given some of the unique ways Christian philosophy and philosophers have unjustly harmed queers, Christian philosophers as a group have a responsibility to communities their group has oppressed to prioritize the interests of the oppressed. Second, Christian philosophers must prioritize queer voices by creating or furthering academic space (e.g., at conferences, in journals and books, and in academic posts) for those who publicly and professionally identify as queer. Third, Christian philosophers must mitigate their criticisms of queers and queerness where such criticisms would undermine their efforts toward compensatory/reparative justice.
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Blokhuis, Peter. "THE CAPE HORN OF CHRISTIAN ETHICS: IN MEMORY OF ANDREE TROOST (1916-2008)". Philosophia Reformata 75, nr 1 (17.11.2010): 75–81. http://dx.doi.org/10.1163/22116117-90000483.
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When asked how he would characterize himself, Andree Troost said: “I am a philosopher of theology” (Geelhoed and De Boer 2002). Troost studied theology, but he read more philosophical than theological books. He learned from the reformational philosophy of Dooyeweerd and Vollenhoven how to be a critical theologian, and critical he was: in the many articles he wrote for Philosophia Reformata, Troost joined issue with theologians who do not realize that philosophy comes first, attempting to lay bare the presuppositions of theology. The same he did in the two books he published in 2004 and 2005. Troost stopped writing for Philosophia Reformata in 2001. He passed away on 18 March 2008.
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Slack, Kevin. "The politics of Thomas More's A Dialogue of Comfort against Tribulation". Moreana 61, nr 1 (czerwiec 2024): 42–63. http://dx.doi.org/10.3366/more.2024.0157.
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Thomas More's early writings provide both a defense of his vocation in politics and a political theory for a Christian polity, attempting to harmonize Christendom with the best practicable political order. But More's A Dialogue of Comfort against Tribulation reflects upon this vocation in light of the anti-Christian political order. He uses the specter of Turkish tyranny sweeping into Hungary to reflect on the open persecution of Christians. Where other scholars have focused on the pedagogy, history, and theology of More's Dialogue, this paper focuses on its political teachings. More shows his readers the essence of political tribulation, the necessity of supplementing pagan philosophy and virtue with a distinctly Christian courage, and how the Christian citizen should behave in the face of death. The Christian's virtue is the source of his comfort and the bulwark for Christendom's final victory.
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Amoran, Oluwafemi Samuel. "THE Interplay of Christian Apologetics and Christian Philosophy". Asian Journal of Interdisciplinary Research 2, nr 3 (31.08.2019): 37–45. http://dx.doi.org/10.34256/ajir1934.
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Over the years, have there been severe misconceptions about the nature of philosophy; most often when people hear about it, without minding its scope, what comes to mind is that philosophy is against God. The reason has been that philosophy is believed to be a movement, or academic course that opposes the existence of God or negates the principles of biblical dispositions. Whereas, philosophy as thought of by many is not fiction, or a teaching against God as perceived, neither is it trickery, but truth telling, enacting facts and making complicated issues clear enough to be understandable. Naturally, one may not be able to comprehend the fact that Christian living has elements of philosophy as its theoretical framework which is generally referred to as Christian Philosophy and many may not have find it very easy to associate it (Christian philosophy) with the need to defend one’s faith which the thrust of this work is primarily situated upon. This is to say, that the thrust of this paper is to present a possible areas of connectedness of Christian Philosophy and Christian Apologetics. This would be done through brief definitions of philosophy, Christian philosophy, apologetics, Christian apologetics and its importance and then highlights the possible areas of their relationship. The work also concludes with emphasis on the importance of not downplaying one for the other; and that both Christian apologetics and Christian philosophy are interrelated and capable of influencing one another for an active faith development and sound doctrinal belief.
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Kelley, Nicole. "Philosophy as Training for Death: Reading the Ancient Christian Martyr Acts as Spiritual Exercises". Church History 75, nr 4 (grudzień 2006): 723–47. http://dx.doi.org/10.1017/s0009640700111813.
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In recent years several notable studies—including those by Judith Perkins, Daniel Boyarin, and Elizabeth Castelli—have assessed the importance of martyrdom and suffering in constructions of ancient Christian identity. This essay takes as its starting point the observation by Perkins that in early Christian communities, the threat of suffering (whether real or perceived) worked to create a particular kind of self. In Perkins's view, many ancient Christians came to believe that “to be a Christian was to suffer.” Christian martyr acts, when understood as textual vehicles for the construction of culture and the articulation of Christian identities, emerge as one mechanism by which such selves were constructed. In the pages that follow I will explore how the reading and hearing of narratives about martyrdom constituted an exercise derived from Greek philosophy, adapted to inspire a largely nonliterate audience. This exercise not only trained early Christians to be ready for death and the world to come, but also worked to shape their perceptions of the Christian way of life in this world.
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Schulte, Christoph. "Kabbala als jüdische Philosophie". Zeitschrift für Kulturphilosophie 2017, nr 2 (2017): 343–64. http://dx.doi.org/10.28937/1000107995.
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Among early modern Christian kabbbalists such as Pico della Mirandola and Christian Knorr von Rosenroth, Kabbalah counts as part of philosophia perennis and esoteric Jewish philosophy. Bruckers differentiation between Kabbalah as esoteric Jewish philosophy and Maimonides as exoteric Jewish philosophy is taken up by Tiedemann and Hegel, and is well known to Schelling and Molitor. In opposition to this taxinomy among Christian philosophers, Jewish philosophers and scholars of »Wissenschaft des Judentums« like Salomon Munk, Manuel Joel, Hermann Cohen or Julius Guttmann exclude Kabbalah from the canon of Jewish philosophy proper, exemplified by Yehuda Halevi or Maimonides. It is only after World War I that Gershom Scholem inaugurates the modern research of Kabbalah as »mysticism«, juxtaposed to philosophy and to the rationalistic traditions inJudaism.
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Soloviev, Roman Sergeevich. "Philo and Numenius in the Neoplatonist-Christian struggle for true philosophy in the third century". Litera, nr 4 (kwiecień 2023): 66–81. http://dx.doi.org/10.25136/2409-8698.2023.4.40567.
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The article deals with the problem of interschool interaction between Platonists and Christians in the third century on the example of the figure of Amelius Gentilianus. Amelius' openness to the tradition external to Platonism finds precedent in the second century with Numenius, who was familiar with Christian scripture and included biblical quotations and information from the Apocrypha in his writings. Numenius himself was familiar with the Jewish tradition, also thanks to the texts of Philo of Alexandria, whose convergences the author analyses specifically in the text of the article. Philo of Alexandria, in turn, influenced the Christian tradition, not only through his allegorical method, but also through his teaching of Logos (Justin), which Numenius and Justin the Philosopher have in common. The figure of the Christian Ammonius, a pupil of Numenius, is a key figure in third-century philosophy: his pupils Origen, Longinus and Plotinus developed the doctrine of Logos. The lineage of the Philo-Numenian tradition proved productive of both Christian and Platonic philosophical schools, which not only created a common philosophical foundation, but also defined each school's claim to philosophical renewal.
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Kaynak Iltar, Ekin, Rabia Akçoru, Emine Atmaca, Nihal Kubilay Pınar i Ali Bilge Öztürk. "Two Mediterranean Church Mothers: Their Presence and Importance in Patristic Philosophy". Religions 14, nr 10 (22.09.2023): 1220. http://dx.doi.org/10.3390/rel14101220.
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There are many debates concerning the existence and possibility of Christian philosophy, as well as Jewish and Islamic philosophy. Starting from the debates in France in the 1930s, some philosophers, such as Bréhier, have argued that Christian philosophy, especially in the patristic era, did not operate through reason, as philosophy requires, for religion is a system full of dogmas, interpretations based on strict approaches and alleged facts. However, patristic philosophers, especially some pro-philosophy apologetic writers, suggested that pagan philosophy, which is assumed to operate through reason, took its doctrines from Christianity and distorted them. Thus, for them, Christianity was the true philosophy. If one takes the patristic philosophers’ view and considers Christianity a philosophy through their writings, one should acknowledge that, at the basis of their views, lies the meaning of φιλοσοφία, that is, the love of wisdom. Our consideration of early Christian philosophy as a way of life is best understood through the lens of the Church mothers since they are portrayed as the best examples among Christians. In this study, we aim to discuss patristic philosophy as the basic form of philosophizing and then go on to specify prominent female Christian philosophers from the Mediterranean Region, the crucible for many long-lasting civilizations, and finally examine the ways they were philosophizing. Our method of research is mainly based on document and content analysis since it is qualitative research in the philosophical literature. Based on the findings of this research, we demonstrate the core endeavor of philosophy as the love of wisdom through the ideas of two of the prominent women in early Christian philosophy.
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Kazin, Aleksandar. "Russian religion and Russian philosophy". Zbornik Matice srpske za drustvene nauke, nr 152 (2015): 409–28. http://dx.doi.org/10.2298/zmsdn1552409k.
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In the article the author tells us about the religious essence of Russian philosophy as its basic characteristic since in was founded in the middle of the 19th century until now. Russian philosophy never existed or couldn?t have existed in the European state of mind because it?s essentially a philosophic interpretation of religious faith. According to the author?s opinion, European philosophy, as a whole, has left the borders of the Christian spiritual plain by making the anthropocentric principle of thinking the absolute, which took it into positivism and nihilism. Russian philosophy hasn?t left the Christian spiritual field and has kept a theocentric (classical) type of thinking till the present day. The stand-point of the believing mind which rejects transcendental, as well as any other self foundation of the European philosophy. From the beginning until the present day, Russian philosophy has been opposed to the Descartes-Kant?s way of thinking. Western modern philosophy killed God intellectualy, and postmodern killed the Man as well, moving its philosophy into an empty space of ?transindividual constructions?. Ivan Kirejevski founded an ontological-gbnoseological model of Russian secular Christian philosophy in the middle of the 19th century, and from that, later, other branches of Russian philosophy developed: ontological-cultural (Danilevski, Leontjev), ontological-anthropological (Solovjov, Berdjajev, Ern). Briefly, Russian philosophy is what Russian national culture, based on Orthodox Christian views, can say about the World and the Man using the conceptual language.
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Munkholt Christensen, Maria. "Meditatio mortis meditating on death, philosophy and gender in late antique hagioraphy". Filozofija i drustvo 32, nr 2 (2021): 177–93. http://dx.doi.org/10.2298/fid2102177m.
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According to Socrates, as he is described in Plato?s Phaedo, the definition of a true philosopher is a wise man who is continuously practicing dying and being dead. Already in this life, the philosopher tries to free his soul from the body in order to acquire true knowledge as the soul is progressively becoming detached from the body. Centuries after it was written, Plato?s Phaedo continued to play a role for some early Christian authors, and this article focuses on three instances where Christian women mirror Socrates and/or his definition of philosophy. We find these instances in hagiographical literature from the fourth and fifth centuries at different locations in the Roman Empire - in the Lives of Macrina, Marcella and Syncletica. These texts are all to varying degrees impacted by Platonic philosophy and by the ideal of the male philosopher Socrates. As women mastering philosophy, they widened common cultural expectations for women, revealing how Christian authors in certain contexts ascribed authority to female figures.
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McClendon, James Wm, i Brad J. Kallenberg. "Ludwig Wittgenstein: A Christian in Philosophy". Scottish Journal of Theology 51, nr 2 (maj 1998): 131–61. http://dx.doi.org/10.1017/s0036930600050109.
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Norman Malcolm, whose Memoir is an important primary source for the life of his teacher, wrote just before his own death a second brief work, Wittgenstein: A Religious Point of View?, that provides extended evidence of Wittgenstein's enduring Christian commitment. Yet Malcolm could see nothing more than analogies between his religious attitude on the one hand and his attitude to philosophical questions on the other. William Warren Bartley, III, a philosopher interested in biography, placed more stock in his own long-distance psychoanalysis of two of Wittgenstein's reported dreams than he did in the concrete Christian particularity of a life that he correctly labeled an amalgam of ‘ethical activity and practical philosophy’. James C. Edwards acknowledged his subject's imitatio Christi and ‘religious sensibility’ but reduced these to a generic ethics, oddly suppressing Wittgenstein's own standard Christian terminology—barely noting that he read the Christian Gospels, was converted to follow the way of Jesus, and (with some eccentricity) lived a faithful Christian life and died a Christian death. What would it be, then, to take a more fully integrated view of Wittgenstein's life and work—to consider him as a Christian in philosophy?
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Plantinga, Alvin. "Method in Christian Philosophy". Faith and Philosophy 5, nr 2 (1988): 159–64. http://dx.doi.org/10.5840/faithphil19885212.
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Keller, James A. "Method in Christian Philosophy". Faith and Philosophy 5, nr 2 (1988): 165–67. http://dx.doi.org/10.5840/faithphil19885214.
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Teske,, Roland J. "Philosophy in Christian Antiquity". American Catholic Philosophical Quarterly 71, nr 1 (1997): 137–38. http://dx.doi.org/10.5840/acpq199771115.
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Dann, G. E. "Postmodernism and Christian Philosophy". American Catholic Philosophical Quarterly 74, nr 2 (2000): 306–9. http://dx.doi.org/10.5840/acpq200074228.
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Sarot, Marcel. "Christian Philosophy A–Z". Ars Disputandi 8, nr 1 (styczeń 2008): 120–22. http://dx.doi.org/10.1080/15665399.2008.10819985.
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Philosophicum, Forum. "Christian Philosophy facing Naturalism". Forum Philosophicum 28, nr 1 (22.06.2023): 211–12. http://dx.doi.org/10.35765/forphil.2023.2801.12.
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The dispute between naturalism and anti-naturalism has been underway almost since the very beginnings of philosophy. Christian thinkers, by proclaiming that God as Creator transcends the reality He has created, and that human beings as persons transcend the material world, have entered this dispute on the anti-naturalist side. The contemporary dominance in culture of the naturalistic paradigm requires Christian philosophy to reflect on naturalism in the broadest sense (in its various forms), together with its conditions and consequences, and to rethink its relationship to this philosophical tradition. Naturalism rejects the possibility of something existing, being known, or being explained that is separate from the material reality given in empirical cognition. Along with this, it denies human beings transcendence with respect to the natural or social world. In its contemporary iteration, this tradition appeals to the solutions and methods of domain-specific forms of scientific inquiry, relying on them for its own authority. For Christian philosophy, naturalism represents a powerful challenge. It is possible to see in it a threat to Christian philosophy, but it is also possible to discern in it an opportunity for a more critical evaluation of Christian philosophy’s previous solutions, and an opportunity to develop new ones. There is a need for a better understanding of naturalism itself, as well as of what the various domain-specific sciences (including the natural and social sciences, as well as the humanities and, currently, neuroscientific research in particular) have to say about the world and about human beings. Systematic and historico-philosophical questions equally still call for debate – in relation to the centuries-old dispute between naturalism and anti-naturalism, as well as the changing place of Christian thought within it. In our own time, one can witness diverse attempts by Christian thinkers both to critically discuss naturalistic positions and to implement naturalistic approaches or solutions within Christian thought itself. Certainly, the latter cannot ignore the fact that naturalism allows philosophy to maintain cognitive contact with domain-specific forms of scientific inquiry. The organizers plan to conduct this conference in hybrid mode, combining both online and onsite elements. This model will allow all interested persons to participate, while also offering those wishing to actually come to Jesuit University Ignatianum in Krakow the possibility of doing so.
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Mccann, Dennis P. "Kierkegaard and the Faith of Chinese Christians in Business". Journal of Chinese Philosophy 40, nr 1 (2.03.2013): 143–63. http://dx.doi.org/10.1163/15406253-04001010.
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Chinese philosophers today are challenged to make sense of faith in God, and particularly Christian faith as expressed by Chinese Christians, as an existential affirmation centering their personal and social lives. I offer here a philosophical approach to Christian faith, based upon interpretations of Søren Kierkegaard’s work, Sickness unto Death. Kierkegaard’s phenomenology of Christian conversion helps us understand and evaluate the recently obtained testimonies of 37 Hong Kong Chinese Christian business executives. Our study reveals not only what Christian faith means to our informants, but also how Kierkegaard’s interpretations are helpful in attempting a philosophical analysis of their testimonies.
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Luneva, Anna A. "“Insiders” and “Outsiders” in Early Christianity in the Light of New Anthropological Theories". Chelovek 33, nr 1 (2022): 159. http://dx.doi.org/10.31857/s023620070019080-5.
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The article represents the problem of the development of early Christian anti-Judaism using the methods of Cognitive Science of Religion and Social Anthropology. This approach allows us to consider the early Christians anti-Jewish writings of 2nd — 3rd CE from another angle and to explain the reasons of emerging of anti-Judaism in a new way. In the works of early Christian authors Jews were always shown as “Others” (Outsiders) opposed to “Us” (Insides) — Christians. The image of Jew was stereotyped and passed through the Christian writings. Jews were characterized as deicides and apostates with worthless rites. They also caused troubles for Christians. At the same time Christians were depicted as new, eternal Israel, their New law replaced the Old law of Jews. For Christians “Us” were those, who rejected carnal sacrifices of Jews, circumcision and Shabbat day. Cognitive Science and Social anthropology explains humiliation of “Others” and exaltation of “Us”, pointing out that inter-group conflict emerge while groups have a common goal. At the same time, fear of “Other” makes inner-group connections stronger. Stereotypes and prejudices are the result of such inter-group communication. Stereotypes transmit, develop and strengthen within the group. Jewish-Christian relations of Antiquity are one of the examples of the conflict inter-group communication. Ancient anti-Jewish treatises demonstrate the growing of antipathy to Jews by Christians under the forming stereotypes.
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Peltomäki, Isto. "Theology and Philosophy of Care". Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, nr 3 (10.09.2019): 370–87. http://dx.doi.org/10.1515/nzsth-2019-0020.
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Summary This paper explores pastoral care as a common task of all Christians in the light of theology and philosophy of love in contemporary Finnish Lutheran theology. Pastoral care is about taking care of one’s suffering neighbours, which theologically is about love. The so-called Finnish school of Luther studies considered Luther as a theologian of love. Finnish theological ethics has concentrated on interpretation of Luther’s theology. Luther’s concept of love has been reinterpreted by Risto Saarinen with the idea of gift and recognition. Following Saarinen, and Jaana Hallamaa’s ethical theory of agency, the paper illustrates how the Lutheran idea of love can be based on agency, gift giving and reciprocity and so be understood as praxis in terms of Christian life. To conclude, the question of what makes caring Christian in nature, or pastoral care in other words, is explored in the light of faith as trust.
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Wróblewska, Justyna E. "Św. Justyn – „sprawiedliwy pośród narodów”". Vox Patrum 57 (15.06.2012): 751–61. http://dx.doi.org/10.31743/vp.4170.
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This article refers to St. Justin, who was one of the Church Fathers, one of the first Christian philosophers and Greek apologists and also a martyr for the Christian faith when this was spreading throughout the Roman Empire. In the preface, it is shown that a hostile attitude existed at the time of both the Roman Empire and the Jews towards Christianity at its very beginning. Christians were being stultified and sentenced to death. Each part of the article shows Justin in a different cultural role. First, we can see the beginnings of his life. Justin lived in the second century after Christ. He was born in Samaria, which was firmly hellenised and that is why he was well prepared to live in a multinational empire in those times. As a Christian philosopher Justin was entering into relations with the Jews and pagans, always seeking the truth. The next part is about Justin – as a philosopher. He was also the most popular and the most outstanding Christian philosopher of the second century after Christ. He kept a positive attitude towards philosophy. He valued Stoics, Platonics, Socrates and Plato in some areas, so that he could notice elements of truth in the teachings of Greek philosophers. But Justin was against religious syncretism. We owe to Justin the demonstration of Christian true faith through pagan philosophical concepts. He was looking for dialogue between Christianity and pagan philosophy and used its terms to show others the only true wisdom which he had got to know by himself. Since the mid-second century the pastoral purpose of patristic literature was changing to become a means of defence of Christianity against attacks from outside and inside – meaning heretics. He also started the new type of discussion with heretics. Then Justin as a theologian – he refers many times to the Old Testament and Prophets announcing the coming of Jesus – Logos, whose grain of truth Justin noticed in every ancient teaching. Justin also refers to the parallel between Socrates and Christ, something we can find everywhere in the Apology of Justin. He also left us the oldest descriptions of the sacrament of Baptism and the Eucharist. He is the person who created the dialogue between faith and intellect. Another part speaks about apologies which first of all were to demand equality with other religions and philosophies. Then as an apologist – he defended Christianity from unfounded accusations by Roman emperors and cultural elites. He defended the Christian faith through the use of rational arguments. He wanted to show universal truth via rational discourse. Finally Justin as the righteous man , which we can say he was called because of his name (Lat. iustinus – righteous) and which was the way he acted in his life. He was searching for the truth in his life, the true knowledge. He founded a philosophical school in Rome in which he taught one true wisdom and as a true philosopher he did this free of charge. He was accused of being a Christian and brought before the judge, because he did not accept the pagan gods, and did not obey the Emperor. The best apology for Christians was their readiness for martyrdom. As a Christian philosopher he ended his life and sealed it by shedding his blood shed for Christ. He is regarded as one of the early Church Fathers. This early witness of Tradition became one of the first who tried to bring Christian thinking closer to Greek philosophy; Justin became a something of a keystone which linked antiquity with the novelty of Christianity. In conclusion, Justin brought Christianity closer to philosophy by explaining it using philosophical language.
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Shevtsiv, Ivan. "Christian Philosophy in the Works of T.G.Shevchenko". Ukrainian Religious Studies, nr 51 (15.09.2009): 110–16. http://dx.doi.org/10.32420/2009.51.2082.
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We call philosophers seekers or lovers of wisdom. Each philosopher has his or her own personal ways of seeking the truth-truth, that is, the ways of understanding and their beliefs. Such ways and beliefs may be similar to the same beliefs or understandings and statements of others. Then we call it a school of philosophy or direction.
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Franchi, Roberta. "Greek Literature and Christian Doctrine in Early Christianity: A Difficult Co-Existence". Literature 3, nr 3 (5.07.2023): 296–312. http://dx.doi.org/10.3390/literature3030020.
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This paper traces the complex relationship between classical literature and Christian doctrine in the first four centuries. In the earliest period of Christianity, we can identify two attitudes of Christians towards Greek literature: the hostile attitude shown by Tatian, Theophilus, and Tertullian, and the openness to Greek culture and philosophy demonstrated by Justin the Martyr, Athenagoras of Athens, and Minucius Felix. A notable change happened in the Alexandrian milieu when Clement of Alexandria and Origen started considering Greek classics the embodiment of an authentic Christian spirit. In keeping with Origen, Basil of Caesarea realized a good synthesis between Greek thought and Christian faith. Noting germs of divine revelation in ancient Greek thought, Christian authors took the tools of Greco-Roman criticism and ancient philosophy to develop their doctrine.
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Hasker, William. "Christian Philosophy and Christian Philosophers: Response to Gutowski". Roczniki Filozoficzne 71, nr 2 (28.06.2023): 25–31. http://dx.doi.org/10.18290/rf237102.2.
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The essay is a response to Piotr Gutowski’s Creative Thinking about God and Respect for Christian Identity. The author clarifies his understanding of the Christian integrity and responds to some criticisms formulated by Gutowski.
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Duke, Charles. "Believing Philosophy: A Guide to Becoming a Christian Philosopher". American Catholic Philosophical Quarterly 96, nr 3 (2022): 519–21. http://dx.doi.org/10.5840/acpq2022963261.
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Krupyna, Oksana. "Confirmation of the Spiritual Nature of Individual and Society in Yevhen Spektorskyi’s Works of the Emigrant Period". NaUKMA Research Papers in Philosophy and Religious Studies 13 (2.07.2024): 57–66. http://dx.doi.org/10.18523/2617-1678.2024.13.57-66.
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The article presents the main issues of the works by the famous philosopher, jurist and educator Yevhen Vasyliovych Spektorskyi (1875‒1951) written during the period of forced emigration (1920‒1951) and professional activity at the universities of Belgrade, Prague, Ljubljana and the St. Volodymyr Orthodox Theological Seminary in New-York. In the intellectual biography of the thinker, these prolific years are marked by the development of issues in social science, philosophy, moral theology, and Christian ethics. In numerous works in various foreign languages, some of which have been analyzed in this article for the first time, Spektorskyi substantiated the importance of moral — as opposed to physical and mental — dimension of the existence of both individuals and society, for which he regarded the Christian religion to be a reference point. The latter, in his opinion, can truly explore the essence of the individual and social with the help of Christian sociology. The history of social philosophy is essential for social science as well as philosophy itself. Positioned between science and religion, philosophy has the capacity for free thinking, which is crucial for achieving a genuine understanding of society. As it is revealed in the article, the philosopher developed ethical guidelines within the framework of moral theology, criticizing naturalistic and mechanistic approaches to understanding society and the individual. Spektorskyi regarded freedom, dignity, and a righteous life according to the Christian ideal, as well as cultural activity, as fundamental values. The author argues that Spektorskyi’s affirmation of absolute values and the study of the relationship between the individual and society on the basis of the Christian religion provide grounds for evaluating Spektorskyi as an exceptionally religious philosopher.