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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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Language and languages --- Religious aspects --- Christianity --- Philosophy --- 248.159 --- Devoties:--algemeen --- 248.159 Devoties:--algemeen --- Religion --- Philosophy & Religion --- Foreign languages --- Languages --- Anthropology --- Communication --- Ethnology --- Information theory --- Meaning (Psychology) --- Philology --- Linguistics --- Religious aspects&delete& --- Christianity. --- Philosophy. --- Christianity and language --- Language and languages - Religious aspects - Christianity --- Language and languages - Philosophy
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The question of realism - that is, whether God exists independently of human beings - is central to much contemporary theology and church life. It is also an important topic in the philosophy of religion. This book discusses the relationship between realism and Christian faith in a thorough and systematic way and uses the resources of both philosophy and theology to argue for a Christocentric narrative realism. Many previous defences of realism have attempted to model Christian belief on scientific theory but Moore argues that this comparison is misleading and inadequate on both theological and philosophical grounds. In dialogue with speech act theory and critiques of realism by both non-realists and Wittgensteinians, a new account of the meaningfulness of Christian language is proposed. Moore uses this to develop a regulative conception of realism according to which God's independent reality is shown principally in Christ and then through Christian practices and the lives of Christians.
God --- Language and languages --- Christianity and language --- Ontological argument --- Ontology --- Proof, Ontological. --- Religious aspects --- Christianity. --- Foreign languages --- Languages --- Anthropology --- Communication --- Ethnology --- Information theory --- Meaning (Psychology) --- Philology --- Linguistics --- Proof, Ontological --- Religious aspects&delete& --- Christianity --- Arts and Humanities --- Religion --- God - Proof, Ontological. --- Language and languages - Religious aspects - Christianity.
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One of the central arguments of post-metaphysical theology is that language is inherently 'metaphysical' and consequently that it shoehorns objects into predetermined categories. Because God is beyond such categories, it follows that language cannot apply to God. Drawing on recent work in theology and philosophy of language, Kevin Hector develops an alternative account of language and its relation to God, demonstrating that one need not choose between fitting God into a metaphysical framework, on the one hand, and keeping God at a distance from language, on the other. Hector thus elaborates a 'therapeutic' response to metaphysics: given the extent to which metaphysical presuppositions about language have become embedded in common sense, he argues that metaphysics can be fully overcome only by defending an alternative account of language and its application to God, so as to strip such presuppositions of their apparent self-evidence and release us from their grip.
God (Christianity) --- Philosophical theology --- Language and languages --- Metaphysics --- Religious aspects --- Christianity --- Philosophical theology. --- -Metaphysics. --- 21*015 --- 230*7 --- 21*01 --- God --- Ontology --- Philosophy --- Philosophy of mind --- Foreign languages --- Languages --- Anthropology --- Communication --- Ethnology --- Information theory --- Meaning (Psychology) --- Philology --- Linguistics --- Theology, Philosophical --- Philosophy and religion --- Theology, Doctrinal --- Trinity --- -Christianity --- Theologie en taal --- Recente, hedendaagse theologische discussies --- Godsdienstfilosofie: christelijke religie: filosofisch en rationeel --- 21*01 Godsdienstfilosofie: christelijke religie: filosofisch en rationeel --- 230*7 Recente, hedendaagse theologische discussies --- 21*015 Theologie en taal --- Religious aspects&delete& --- Metaphysics. --- Christianity and language --- Christianity. --- Arts and Humanities --- Religion --- Language and languages - Religious aspects - Christianity
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For the medieval mystical tradition, the Christian soul meets God in a 'cloud of unknowing', a divine darkness of ignorance. This meeting with God is beyond all knowing and beyond all experiencing. Mysticisms of the modern period, on the contrary, place 'mystical experience' at the centre, and contemporary readers are inclined to misunderstand the medieval tradition in 'experientialist' terms. Denys Turner argues that the distinctiveness and contemporary relevance of medieval mysticism lies precisely in its rejection of 'mystical experience', and locates the mystical firmly within the grasp of the ordinary and the everyday. The argument covers some central authorities in the period from Augustine to John of the Cross.
Mysticism. --- Negative theology. --- Dark night of the soul --- Mystical theology --- Theology, Mystical --- Spiritual life --- Negative theology --- Mysticism --- #GOSA:II.P.AU.2.M --- #GOSA:X.MY.M --- 248.2 --- 248.2 Mystieke theologie. Mystiek. Mysticisme --- Mystieke theologie. Mystiek. Mysticisme --- Language and languages --- Negativity (Philosophy) --- Neoplatonism. --- Psychology, Religious. --- Mysticisme --- Langage et langues --- Négativité (Philosophie) --- Néo-platonisme --- Psychologie religieuse --- History --- Religious aspects --- Christianity. --- Histoire --- Aspect religieux --- Christianisme --- Christian spirituality --- Arts and Humanities --- Religion --- Mysticism - History - Middle Ages, 600-1500 --- Language and languages - Religious aspects - Christianity --- Neoplatonism --- Psychology, Religious --- Christianity
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Most historical Jesus and Gospel scholars have supposed three hypotheses of unidirectionality: geographically, the more Judaeo-Palestinian, the earlier; modally, the more oral, the earlier; and linguistically, the more Aramaized, the earlier. These are based on the chronological assumption of'the earlier, the more original'. These four long-held hypotheses have been applied as authenticity criteria. However, this book proposes that linguistic milieus of 1st-century Palestine and the Roman Near East were bilingual in Greek and vernacular languages and that the earliest church in Jerusalem was a bilingual Christian community. The study of bilingualism blurs the lines between each of the temporal dichotomies. The bilingual approach undermines unidirectional assumptions prevalent among Gospels and Acts scholarship with regard to the major issues of source criticism, textual criticism, form criticism, redaction criticism, literary criticism, the Synoptic Problem, the Historical Jesus, provenances of the Gospels and Acts, the development of Christological titles and the development of early Christianity. There is a need for New Testament studies to rethink the major issues from the perspective of the interdirectionality theory based on bilingualism.
Transmission of texts --- Bilingualism --- Language and languages --- Religious aspects --- Christianity --- Bible --- Criticism, Textual --- Transmission of texts. --- Bilingualism. --- 225*1 --- 225.014 --- 225.015 --- Christianity and language --- Languages in contact --- Multilingualism --- Literary transmission --- Manuscript transmission --- Textual transmission --- Editions --- Manuscripts --- Christianity. --- Leven van Jezus Christus in het Nieuwe Testament. Historische Jezus Christus --- Nieuw Testament: tekstgeschiedenis en tekstkritiek--(inleidingen; werkinstrumenten) --- Nieuw Testament: Formgeschichte; Traditionsgeschichte; Redaktionsgeschichte --- Bible. --- Evangelie (Book of the New Testament) --- Fukuinsho (Books of the New Testament) --- Gospels (Books of the New Testament) --- Gospels, Synoptic (Books of the New Testament) --- Synoptic Gospels (Books of the New Testament) --- Criticism, Textual. --- History. --- 225.014 Nieuw Testament: tekstgeschiedenis en tekstkritiek--(inleidingen; werkinstrumenten) --- 225*1 Leven van Jezus Christus in het Nieuwe Testament. Historische Jezus Christus --- Foreign languages --- Languages --- Anthropology --- Communication --- Ethnology --- Information theory --- Meaning (Psychology) --- Philology --- Linguistics --- Religious aspects&delete& --- Language and languages - Religious aspects - Christianity --- Gospel Tradition. --- Historical Jesus. --- Jerusalem Church. --- Jesus Tradition.
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