dunnettreader + revelation   15

Pope Francis - Lumen Fidei (29 June 2013) - ENCYCLICAL LETTER ON FAITH | Vatican
Thanks to faith we have come to understand the unique dignity of each person, something which was not clearly seen in antiquity. In the second century the pagan Celsus reproached Christians for an idea that he considered foolishness and delusion: namely, that God created the world for man, setting human beings at the pinnacle of the entire cosmos. "Why claim that [grass] grows for the benefit of man, rather than for that of the most savage of the brute beasts?"[46] "If we look down to Earth from the heights of heaven, would there really be any difference between our activities and those of the ants and bees?"[47] At the heart of biblical faith is God’s love, his concrete concern for every person, and his plan of salvation which embraces all of humanity and all creation, culminating in the incarnation, death and resurrection of Jesus Christ. Without insight into these realities, there is no criterion for discerning what makes human life precious and unique. Man loses his place in the universe, he is cast adrift in nature, either renouncing his proper moral responsibility or else presuming to be a sort of absolute judge, endowed with an unlimited power to manipulate the world around him.
religious_history  21stC  Catholics  Papacy  faith  revelation  reason  religious_belief  Biblical_exegesis  church_history  Early_Christian  Old_Testament  New_Testament  Augustine  human_rights  human_nature  creation  soteriology  dignity  imago_dei  nature  nature-mastery  modernity  environment  social_thought  poverty  religious_experience  downloaded 
july 2015 by dunnettreader
Elaine Housby - Book Review: American Apocalypse: A History of Modern Evangelicalism by Matthew Avery Sutton | LSE Review of Books
American Apocalypse: A History of Modern Evangelicalism. Matthew Avery Sutton. Harvard University Press. Harvard University Press. 2014. -- With American Apocalypse, Matthew Avery Sutton aims to draw on extensive archival research to document the ways an initially obscure network of charismatic preachers and their followers reshaped American religion, at home and abroad, for over a century. Elaine Housby is impressed with this readable contribution.
books  reviews  kindle-available  religious_culture  religious_belief  US_politics  evangelical  apocalyptic  right-wing  New_Deal  social_gospel  nativism  GOP  eschatology  millennarian  Israel  US_foreign_policy  segregation  Black_churches  Bible-as-history  Biblical_exegesis  revelation  prophets 
march 2015 by dunnettreader
Nathaniel Culverwell, An Elegant and Learned Discourse of the Light of Nature [1646], ed. Robert A. Greene and Hugh MacCallum - Online Library of Liberty
Nathaniel Culverwell, An Elegant and Learned Discourse of the Light of Nature, ed. Robert A. Greene and Hugh MacCallum, foreword by Robert A. Greene (Indianapolis: Liberty Fund, 2001). 07/11/2014. <http://oll.libertyfund.org/titles/900> -- An Elegant and Learned Discourse of the Light of Nature is a concerted effort to find a middle way between the two extremes that dominated the religious dispute of the English civil war in the seventeenth century. At one extreme end of the spectrum was the antinomian assertion that the elect were redeemed by God’s free grace and thereby free from ordinary moral obligations. At the other end of the spectrum was the Arminian rejection of predestination and assertion that Christ died for all, not just for the elect. Faced with the violence of these disputes, Nathaniel Culverwell attempted a moderate defense of reason and natural law, arguing, in the words of Robert Greene, that “reason and faith are distinct lights, yet they are not opposed; they are complementary and harmonious. Reason is the image of God in man, and to deny right reason is to deny our relation to God.” -- Culverwell clearly intended to respond to Francis Bacon’s call for “a temperate and careful treatise … which as a kind of divine logic, should lay down proper precepts touching the use of human reason in theology.” -- Although, unlike the Cambridge Platonists, he quotes or refers to Bacon’s writings frequently enough to indicate considerable knowledge and approval of the Baconian gospel, the spirit of the Discourse is basically at odds with Bacon’s plan for man’s intellectual progress. In his emphasis upon scholastic psychology and his indebtedness to Aristotle, Aquinas, and Suarez, as well as in his flourishing rhetoric and richly metaphorical style, Culverwell does not forward the Great Instauration.
books  etexts  17thC  intellectual_history  theology  natural_law  English_Civil_War  Cambridge_Platonists  Calvinist  antinomian  Presbyterians  Arminian  reason  revelation  faith  religious_belief  Aristotelian  Aquinas  Suarez  Bacon  moral_psychology  obligation  religious_culture  EF-add 
july 2014 by dunnettreader
Margaret C. Jacob - How Radical Was the Enlightenment? What Do We Mean by Radical? | Diametros
Distinguished Professor of History, UCLA Email: mjacob@history.ucla.edu
-- The Radical Enlightenment has been much discussed and its original meaning somewhat distorted. In 1981 my concept of the storm that unleashed a new, transnational intellectual movement possessed a strong contextual and political element that I believed, and still believe, to be critically important. Idealist accounts of enlightened ideas that divorce them from politics leave out the lived quality of the new radicalism born in reaction to monarchical and clerical absolutism. Taking the religious impulse seriously and working to defang it of bellicosity would require years of labor. First all the world’s religions had to be surveyed, see Picart’s seven folio volumes; and Rousseau’s Savoyard vicar had to both preach and live religion simply as true virtue; and finally Jefferson editing the Bible so as to get the irrational parts simply removed, thus making people more fit to grant a complete religious toleration. Throughout the century all these approaches to revealed religion may be legitimately described as radical. Each produced a different recommendation for its replacement. As I have now come to see, the pantheism I identified in 1981 would lead in many directions, among them lay the search to understand all human religiosity and to articulate a universal natural religion. -- Keywords - Atheism materialism absolutism French Protestant refugees Dutch cities religious toleration Bernard Picart Jonathan Israel English freethinkers Papal condemnation Rousseau pantheism Jefferson -- downloaded pdf to Note
article  intellectual_history  religious_history  cultural_history  political_history  17thC  18thC  Dutch  British_history  Enlightenment  Radical_Enlightenment  French_Enlightenment  political_culture  politics-and-religion  religion-established  religious_belief  comparative_religion  comparative_anthropology  monotheism  natural_religion  natural_philosophy  materialism  tolerance  natural_rights  naturalism  pantheism  atheism  atheism_panic  anticlerical  Absolutism  monarchy  monarchy-proprietary  publishing  public_sphere  Picart  Rousseau  Jefferson  revelation  Biblical_authority  Bible-as-history  Biblical_criticism  Huguenots  free-thinkers  Papacy  papal_infallibility  censorship  Republic_of_Letters  rational_religion  American_colonies  Early_Republic  ecclesiology  querelle_des_rites  virtue  moral_philosophy  downloaded  EF-add 
july 2014 by dunnettreader
Alfred Caldecott - The Philosophy of Religion in England and America (1901) - Google Books
Downloaded pdf to Note -- interesting from standpoint of how he classifies the philosophical elements - e.g. lumps Bolingbroke with Berkeley and Butler, not with Deists or Hume - clearly doesn't see how similar Bolingbroke and Hume really were, unlike Warburton who grasped it; also doesn't sneer like Leslie Stephen -- a specimen of fin de siècle academic professionalization after the divinity training raison d'être and "vocation" of Anglo-American universities had evaporated
books  etexts  Google_Books  16thC  17thC  18thC  19thC  intellectual_history  theology  philosophy_of_religion  British_history  US_history  reason  revelation  cosmology  God-attributes  God-existence  creation_ex_nilho  creation  scepticism  theism  Cambridge_Platonists  Locke-religion  Deism  rational_religion  natural_religion  materialism  mind-body  mind-theory_of  idealism-transcendental  subjectivism  Butler  Berkeley  Bolingbroke  theodicy  comparative_religion  comparative_anthropology  monotheism  ecclesiology  Hegelian  British_Idealism  moral_philosophy  moral_sentiments  obligation  intuitionism  downloaded  EF-add 
july 2014 by dunnettreader
Tracey Rowland - De Lubac's writings in English translations (as of 2002)
Possibly de Lubac's most famous work, The Mystery of the Supernatural is certainly the most controversal. Its purpose was to argue that the neo-Thomist understanding of the grace-nature relationship was based on a sixteenth century revision of classical Thomism, and in particular, that there is in reality no such thing as "pure nature". The intensity of the debates which followed culminated in Pope Pius XII's encyclical Humani Generis. De Lubac was temporarily asked by his Jesuit superiors to stop teaching and to give up his research in this field.... Both parties claim to be the authentic interpreters of St Thomas. This issue is not esoteric, since it is foundational for one's conception of natural law and hence jurisprudence, political philosophy, ethics in general, and most significantly, the "big issue" of how we deal with the cultures of modernity and post-modernity..... Schindler [de Lubac proponent] argues that "Catholics who persist in proposing a natural law doctrine severed from the data of Revelation, give us something very like the abstract nature that is the centrepiece of the Liberal establishment."
21stC  20thC  Catholics  natural_law  Thomism  Aquinas  revelation  books  postmodern  theology 
september 2013 by dunnettreader

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