4 edition of Absolute revelation and universal religion found in the catalog.
Originally presented as the authors thesis--Hochschule für Philosophie München, 2005.Includes bibliographical references (p. 399-425) and index.
|The Physical Object|
|Pagination||xvi, 52 p. :|
|Number of Pages||93|
|2||Europäische Hochschulschriften -- Bd. 811.|
|3||European university studies. Series XXIII, Theology -- v. 811 = -- Europäische Hochschulschriften. Reihe XXIII, Theologie -- Bd. 811 = -- Publications universitaires européennes. Série XXIII, Théologie -- v. 811|
nodata File Size: 7MB.
His authority and truths apply to every area. To an unprecedented extent, members of the various faiths are today in conversation, seeking to learn new things from one another. Today, most Christian theologians have rejected, at least in principle, a purely exclusivist approach which would deny the revelatory value of other religions.
But we act on our reasonably sure knowledge and make our plans. The intelligible world is very Aristotelian: an Aristotelian developmental model of what is rational, rather than a mechanistic model.
Beliefs cannot change a truth statement no matter how sincere one may be• If a church which claims that its ecclesiastical faith is universally binding is called a catholic church, and if that which protests against such claims on the part of others even though oftentimes it would gladly advance similar claims itself, if it could is called a protestant church, an alert observer will come upon many laudable examples of Protestant Catholics and, on the other hand, still more examples, and offensive ones, of arch-catholic Protestants: the first, men of a cast of mind even though it is not that of their church leading to self-expansion; to which the second, with their circumscribed cast of mind, stand in sharp contrast — not at all to their own advantage.
It is certainly not Absolute revelation and universal religion as an adequate account, but it does offer a rather novel perspective, and it is one that we shall draw on at other points in the present book. Only after vanquishing monsters did Hercules become Musagetes, leader of the Muses, — after labors from which those worthy sisters, trembling, draw back.
On Christian grounds, it may be held that the divine person who appears in Jesus is not exhausted by that historical appearance.
22 On the one hand Steinheim opposes the rationalistic approach of the metaphysicians, and on the other hand he fights against those theologians who only base revelation on feeling.
All the florid images of Revelation 4-22 were instead considered to be predictions of future events that would come to pass in literal terms as the return of Christ and the end approached.
Connell, mistakenly, I believe, makes the former point the essential one, though Kierkegaard's pseudonym, Johannes de Silentio, labels the discussion of it "preliminary".