This volume announces a new era in the philosophy of God. Many of its contributions work to create stronger links between the philosophy of God, on the one hand, and mathematics or metamathematics, on the other hand. It is about not only the possibilities of applying mathematics or metamathematics to questions about God, but also the reverse question: Does the philosophy of God have anything to offer mathematics or metamathematics? The remaining contributions tackle stereotypes in the philosophy of religion. The (...) volume includes 35 contributions. It is divided into nine parts: 1. Who Created the Concept of God; 2. Omniscience, Omnipotence, Timelessness and Spacelessness of God; 3. God and Perfect Goodness, Perfect Beauty, Perfect Freedom; 4. God, Fundamentality and Creation of All Else; 5. Simplicity and Ineffability of God; 6. God, Necessity and Abstract Objects; 7. God, Infinity, and Pascal's Wager; 8. God and (Meta-)Mathematics; and 9. God and Mind. (shrink)

In this article, we explore the worldview of the pilgrim and how it relates to the drama of human existence. The worldview of the pilgrim is the starting point in our explorations of the postmodern conundrum and interrelated subjects such as epistemology, ethics, religious symbolism, hospitality and practical life strategies from a narrative and confessional perspective. These elaborations will serve the ultimate goal of this article, which is to contribute to the philosophy of education (including educators and educationists) and consequently (...) to equip individuals with skills and substantial knowledge that would allow them to understand, define and pursue their own life goals as well as to participate with integrity in their community as full-fledged, responsible citizens. (shrink)

Transhumanism’s ideology is marked by a commitment to the “progress” or “perfection” of the human species through technological means. What transhumanists are after is not just therapeutic intervention or optimization of current human capabilities, but an ontological change from human to posthuman. In this article, I critique transhumanist ideology on the grounds that it fundamentally misunderstands human moral perfection as resulting from forces acting upon us (i.e., technological interventions), rather than an internal change of character. This misunderstanding reflects an impoverished (...) view of the concept of motion brought about by the rise of modern science, which entails certain ontological commitments that are not Christian in nature. I conclude transhumanism is untenable because it rests on a shaky foundation of Newtonian physics, and reduces the world to mere matter and forces. Furthermore, Christian transhumanism is especially flawed, because it is complicit in this severing of creation from its sacramental ontology, from the Being of God. (shrink)

Характерна особливість того внеску, що його здійснив теолог-домініканець Ів Конґар у католицьку думку ХХ ст., полягає у виразній екуменічній відкритості дослідника, у його богословській інклюзивності, турботі про буття Церкви в модерному світі та пророчому реформаторському пафосі, які були вповні органічно поєднані зі знанням і поціновуванням з боку Конґара найглибших, найцінніших шарів древньохристиянської традиції часів нерозділеної Церкви. В основу даної статті покладено детальний огляд трьох засадничих трактатів І. Конґара, у яких теолог докладно розгортає свою екуменічно орієнтовану програму здійснення ефективних і заразом (...) безпечних реформ у Церкві: «Роз’єднані християни», «Справжня й хибна реформа в Церкві» та двотомна праця «Традиція і традиції». Актуальність даної розвідки для українського релігійного поля зумовлена численними кризовими явищами в житті сучасних традиційних християнських деномінацій, їхніми почасти невиразними формами самоосмислення й самопрезентації, непереконливою риторикою у комунікації з наскрізно секулярним світом, а також не завжди вдалими й ефективними способами горизонтальної мережевої взаємодії з новопосталим громадянським суспільством України. Відтак, дане дослідження може стати посутньою спробою популяризації й унаочнення одного з найбільш амбітних, всеосяжних і, зрештою, вдалих реноваційних церковних проектів ХХ ст., який може бути покладений в основу процесу формування оновленої богословської ментальності сучасних українських християнських спільнот. (shrink)

This article examines how Reformed scholasticism can be relevant for systematic theology today. ‘Reformed Scholasticism’ denotes the academic practice in which the doctrines of the Reformation are expounded, explained, and defended. It is primarily a method and attitude in search of the truth, based on a careful reading of Scripture, drawing on patristic and medieval traditions, and interacting with philosophy and other academic disciplines. In addition to these methodological features, important contributions on various doctrinal topics can be discovered. The doctrine (...) of God has a foundational role in the sense that God is the primary subject of the other topics. Reformed scholastic theology not only examines God’s inner essence, but also the concrete relation and operation of God toward his world. In a Trinitarian understanding of God’s essence, a distinction is maintained between God’s immanent relatedness as three divine Persons, and his outward relation to created reality. The doctrines of creation and providence gave occasion for Reformed scholastics to engage in debates with the emerging natural sciences, and also articulated important theological insights concerning the involvement of God in creaturely affairs. In Christology, the Reformed orthodox maintained the classic doctrine of the two natures of Jesus Christ, against Socinians and other opponents. These ontological statements are the necessary conditions for a proper understanding of the salvation by Christ. While the doctrinal positions of Reformed scholastic theology cannot be automatically transmitted to contemporary discussions, we can profit from this tradition on several levels of method and content. (shrink)

This article argues that Henri de Lubac's conception of the homo ecclesiasticus has deep roots in the spirituality of Ignatius of Loyola. Drawing upon Splendor of the Church, the article first presents de Lubac's vision of the homo ecclesiasticus and his or her temptations; particularly important here is what de Lubac calls the ‘camouflage of the good’ and the consequent importance of discernment and asceticism. The article concludes by analyzing the Ignatian matrix of de Lubac's thought, especially its emphasis on (...) the discernment of spirits, a generous catholicity, and the inseparability of the spiritual and the ecclesial. (shrink)

This article argues that Henri de Lubac's conception of the homo ecclesiasticus has deep roots in the spirituality of Ignatius of Loyola. Drawing upon Splendor of the Church, the article first presents de Lubac's vision of the homo ecclesiasticus and his or her temptations; particularly important here is what de Lubac calls the ‘camouflage of the good’ and the consequent importance of discernment and asceticism. The article concludes by analyzing the Ignatian matrix of de Lubac's thought, especially its emphasis on (...) the discernment of spirits, a generous catholicity, and the inseparability of the spiritual and the ecclesial. (shrink)