The Critique Of Theological Reason

Far from merely reinvigorating relativism, postmodernism has detected and expressed in our time a powerful nihilating process of which truth and reality itself are the final casualties; and with these morality and religion. Beginning from the theological reaches of philosophy, this book argues that gods played a crucial part in modern philosophy, even when it was most critical of them; that the dominant nihilism of Derrida is really an excessive and misleading outcome of a contemporary philosophy which could otherwise resonate with all that is best in our evolutionary image of the universe; that moralists who turn to art in order to overcome the fact–value version of this deadly dualism do not thereby rule out religion; and that a Christian theology which recognises the evolutionary and historical conditions of faith and revelation is once again producing a theology that builds upon the best of contemporary philosophy and science.

In the ongoing quest for Christian unity, theological controversies and confessional divisions continue to bar the way. In this work, Fernando Canale attempts to overcome Christianity's theological disagreements by placing theological reason-which unwittingly drives these contentions-under critical investigation. In A Criticism of Theological Reason Canale proposes that theology should undertake this investigation independently from previous philosophical interpretations of reason. Thus, a Criticism of Theological Reason requires a careful examination of (1) the phenomenological structure of reason, (2) its presuppositional conditions, and (3) the interpretation of Being as either time or timelessness, within the philosophical, theological, and biblical contexts. The philosophical context clarifies the function of reason in the construction of meaning and the role of the interpretations of Being in the functioning of reason. The theological context illustrates the way in which the classical and modern philosophical interpretations of reason have shaped the constitution of theological meanings (exegesis, creeds, and dogmatics). Finally, through an epistemological analysis of Exodus 3:14, Canale shows that the biblical interpretation of Being provides the necessary ground to free Christian theology from the philosophically originated Onto-theo-logical interpretations of reason replacing it with a biblically originated Theo-onto-logical interpretation of theological reason. Canale hopes that a clearer understanding of reason's workings in theological discourse-particularly the biblical interpretation of Being and reason-will help Christians surmount current theological controversies and foment the ultimate ecumenical goal of Christian unity.

In this investigation of reason in its involvement in and relationships to both religion and theology, Canale analyzes the possibility of a theological criticism of theological reason as it pertains to the field of systematic theology.

Herman Philipse puts forward a powerful new critique of belief in God. He examines the strategies that have been used for the philosophical defence of religious belief, and by careful reasoning casts doubt on the legitimacy of relying on faith instead of evidence, and on probabilistic arguments for the existence of God.

When we ask the question, “what is the purpose of education?” we are asking, “what is the purpose of educating human beings?” and any sincere answer to this question can only be advanced following our reflections upon the interrelated question, “what do we mean by being human?” This ‘Who are We?” question is embedded, though usually not explicitly, in school inspection regimes, in day-to-day teaching practice, and in all educational dialogue and policy. It affects the wellbeing of those on the frontline of education. But it is possible for staff, policy makers and academics to uncover these hidden assumptions, explore counter-narratives, and transform school curricula in the light of these reformed narratives. The author approaches these questions from a Christian Contemplative standpoint, via Radical Orthodoxy (RO) - an academic, persuasive and polemical sensibility - and through the prayerful and relational aspiration of the contemplative tradition. It takes as a central case study the inspection of a school by the UK Government inspection body, Ofsted, the Office for Standards in Education.

Clark provides a penetrating critique of the Enlightenment assumption of evidentialism--that belief in God requires the support of evidence or arguments to be rational. His assertion is that this demand for evidence is itself both irrelevant and irrational. His work bridges the gap between technical philosopher and educated layperson.

This is a revised edition of John Milbank’s masterpiece, which sketches the outline of a specifically theological social theory. The Times Higher Education Supplement wrote of the first edition that it was “a tour de force of systematic theology. It would be churlish not to acknowledge its provocation and brilliance”. Featured in The Church Times “100 Best Christian Books" Brings this classic work up-to-date by reviewing the development of modern social thought. Features a substantial new introduction by Milbank, clarifying the theoretical basis for his work. Challenges the notion that sociological critiques of theology are ‘scientific’. Outlines a specifically theological social theory, and in doing so, engages with a wide range of thinkers from Plato to Deleuze. Written by one of the world’s most influential contemporary theologians and the author of numerous books.