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God is infinite, but language finite; thus speech would seem to condemn Him to finitude. In speaking of God, would the theologian violate divine transcendence by reducing God to immanence, or choose, rather, to remain silent? At stake in this argument is a core problem of the conditions of divine revelation. How, in terms of language and the limitations of human understanding, can transcendence ever be made known? Does its very appearance not undermine its transcendence, its condition of unknowability?Speech and Theology posits that the paradigm for the encounter between the material and the divine, or the immanent and transcendent, is found in the Incarnation: God's voluntary self-immersion in the human world as an expression of His love for His creation. By this key act of grace, hinged upon Christs condescension to human finitude, philosophy acquires the means not simply to speak of perfection, which is to speak theologically, but to bridge the gap between word and thing in general sense.

Christianity --- Incarnation. --- Language and languages --- Philosophy. --- Religious aspects --- Christianity. --- 21*015 --- Theologie en taal --- 21*015 Theologie en taal --- Incarnation --- Foreign languages --- Languages --- Anthropology --- Communication --- Ethnology --- Information theory --- Meaning (Psychology) --- Philology --- Linguistics --- Kenosis (Theology) --- Philosophy --- Religious aspects&delete& --- Christianity and language --- Christianity - Philosophy. --- Language and languages - Religious aspects - Christianity.

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A fundamental question for theology is the question how we are to understand the claims that we make about God. The only language we can understand is the language we use to talk about human beings and their environment. How can we use that language to talk about God while respecting the infinite difference between God and humanity? The traditional answer has been to appeal to the concept of analogy. However, that appeal has been interpreted in widely different ways. This book aims to clarify the question and this answer by an analysis of the concept. It begins with an exploration of the way the concept was evolved by Aristotle out of Greek mathematics as a technique for comparing "things that were remote"; followed by a critical examination of three very different classical accounts of the way religious language works: those of Thomas Aquinas, Immanuel Kant and Karl Barth. The book finally investigates the way in which analogy could be applied to answer the question initially posed - how is it possible to use human language to talk about God. This is a question of fundamental significance for the whole of religion and theology, concerning as it does our whole understanding of what we mean when we talk about God.

Religious studies --- Analogy (Religion) --- Knowledge, Theory of (Religion) --- Philosophical theology. --- God (Christianity) --- Analogie (Religion) --- Théorie de la connaissance (Religion) --- Théologie philosophique --- Dieu (Christianisme) --- 291.1 --- 21*015 --- God --- -Metaphysics --- Misotheism --- Monotheism --- Religion --- Theism --- Theology, Philosophical --- Philosophy and religion --- Theology, Doctrinal --- Religious knowledge, Theory of --- Godsdienstfilosofie --- Theologie en taal --- Christianity. --- Philosophy --- -Godsdienstfilosofie --- 21*015 Theologie en taal --- 291.1 Godsdienstfilosofie --- -Theology, Philosophical --- Théorie de la connaissance (Religion) --- Théologie philosophique --- Epistemology, Religious --- Religious epistemology --- Philosophical theology --- Metaphysics --- Christianity --- Trinity

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Prominent in the canonical texts and traditions of Judaism, Christianity, and Islam is the claim that God speaks. Nicholas Wolterstorff argues that contemporary speech-action theory, when appropriately expanded, offers us a fascinating way of interpreting this claim and showing its intelligibility. He develops an innovative theory of double-hermeneutics - along the way opposing the current near-consensus led by Ricoeur and Derrida that there is something wrong-headed about interpreting a text to find out what its author said. Wolterstorff argues that at least some of us are entitled to believe that God has spoken. Philosophers have never before, in any sustained fashion, reflected on these matters, mainly because they have mistakenly treated speech as revelation.

Speech acts (Linguistics) --- Word of God (Christian theology) --- 21*015 --- 21*015 Theologie en taal --- Theologie en taal --- Illocutionary acts (Linguistics) --- Speech act theory (Linguistics) --- Speech events (Linguistics) --- Language and languages --- Linguistics --- Speech --- God's Word (Christian theology) --- Word of God (Theology) --- Word of the Lord (Christian theology) --- Theology, Doctrinal --- Word (Theology) --- Religious aspects&delete&&delete& --- Christianity --- Philosophy --- Religious aspects --- Christianity. --- Direct discourse in the Bible --- Parole de Dieu (Théologie) --- Discours direct dans la Bible --- Langage et langues --- Actes de parole --- Aspect religieux --- Christianisme --- Arts and Humanities --- Religion --- Speech acts (Linguistics) - Religious aspects - Christianity.

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Christian readers of the Hebrew Bible are often faced with a troubling tension. On the one hand, they are convinced that this ancient text is relevant today, yet on the other, they remain perplexed at how this can be so, particularly when parts of it appear to condone violence. Barker's volume seeks to address this tension in two parts: (1) by defending a particular form of theological interpretation and (2) by applying this interpretive method to the imprecatory psalms.Barker suggests that the goal of theological interpretation is to discover God's voice in the text. While he recognizes that this goal could encourage a subjective methodology, Barker offers a hermeneutic that clearly locates God's voice in the text of Scripture. Utilizing the resources of speech act theory, Barker notes that texts convey meaning at a number of literary levels and that God's appropriation of speech acts at these levels is not necessarily uniform for each genre. He also discusses how the Christian canon alters the context of these ancient speech acts, both reshaping and enabling their continued function as divine discourse. In order to demonstrate the usefulness of this hermeneutic, Barker offers theological interpretations of Psalms 69 and 137. He demonstrates how christological fulfilment and the call to forgive one's enemies are determinative for a theological interpretation of these troubling psalms, concluding that they continue to form an essential part of God's voice that must not be ignored.

Blessing and cursing in the Bible. --- Speech acts (Linguistics) --- Religious aspects --- Christianity. --- Bible. --- Bible --- Biblos Psalmon (Book of the Old Testament) --- Buch der Preisungen (Book of the Old Testament) --- Liber Psalmorum (Book of the Old Testament) --- Mazāmīr (Book of the Old Testament) --- Preisungen (Book of the Old Testament) --- Psalmen (Book of the Old Testament) --- Psalmoi (Book of the Old Testament) --- Psalms (Book of the Old Testament) --- Psalms of David (Book of the Old Testament) --- Psaumes (Book of the Old Testament) --- Pseaumes de Dauid (Book of the Old Testament) --- Salmenes bok (Book of the Old Testament) --- Salmos (Book of the Old Testament) --- Shihen (Book of the Old Testament) --- Sifr al-Mazāmīr (Book of the Old Testament) --- Soltar (Book of the Old Testament) --- Tehilim (Book of the Old Testament) --- Tehillim (Book of the Old Testament) --- תהלים (Book of the Old Testament) --- Zsoltárkönyv (Book of the Old Testament) --- Criticism, interpretation, etc. --- Blessing and cursing in the Bible --- 21*015 --- Illocutionary acts (Linguistics) --- Speech act theory (Linguistics) --- Speech events (Linguistics) --- Language and languages --- Linguistics --- Speech --- 21*015 Theologie en taal --- Theologie en taal --- Religious aspects&delete& --- Christianity --- Philosophy