Welcome to Scribd, the world's digital library. Read, publish, and share books and documents. See more
Download
Standard view
Full view
of .
Save to My Library
Look up keyword
Like this
2Activity
0 of .
Results for:
No results containing your search query
P. 1
A Philosophical Theology for Inter-Faith Dialogue

A Philosophical Theology for Inter-Faith Dialogue

Ratings: (0)|Views: 36 |Likes:
Published by John Sobert Sylvest
Philosophical Theology, Inter-faith Dialogue, theological anthropology, epistemology, axiology,phenomenal experience,phenomenology,metaphysics,ontology,paterology,christology,pneumatology,apophatic theology,ground of being,soteriology,justification,sophiology,sanctification,eschatology,glorification, ecclesiology,phenomenology,intra-objective identity of unitary being,inter-subjective intimacy of our unitive strivings,intra-subjective integrity of the unified self, inter-objective indeterminacy of an ultimate unicity, descriptive sciences, evaluative cultures, normative philosophies, interpretive spiritualities,pneumatological imagination,participative imagination, scientism, relativism, rationalism, spiritualism, gnosticism, sacred scripture, religious tradition, ecclesial magisterium, theological interpretation,ecclesial participation, sensus fidelium, sola scriptura, fideism, traditionalism, hierarchicalism,radical apophaticism,individualism, Ignatian discernment and consolation
Philosophical Theology, Inter-faith Dialogue, theological anthropology, epistemology, axiology,phenomenal experience,phenomenology,metaphysics,ontology,paterology,christology,pneumatology,apophatic theology,ground of being,soteriology,justification,sophiology,sanctification,eschatology,glorification, ecclesiology,phenomenology,intra-objective identity of unitary being,inter-subjective intimacy of our unitive strivings,intra-subjective integrity of the unified self, inter-objective indeterminacy of an ultimate unicity, descriptive sciences, evaluative cultures, normative philosophies, interpretive spiritualities,pneumatological imagination,participative imagination, scientism, relativism, rationalism, spiritualism, gnosticism, sacred scripture, religious tradition, ecclesial magisterium, theological interpretation,ecclesial participation, sensus fidelium, sola scriptura, fideism, traditionalism, hierarchicalism,radical apophaticism,individualism, Ignatian discernment and consolation

More info:

Published by: John Sobert Sylvest on Aug 10, 2012
Copyright:Attribution Non-commercial

Availability:

Read on Scribd mobile: iPhone, iPad and Android.
download as RTF, PDF, TXT or read online from Scribd
See more
See less

11/16/2012

pdf

text

original

 
A Philosophical Theology forInter-faith Dialogue
Here are some categories that I use as conceptual placeholders, nothing tightly
systematic
, just a loose
heuristic
to help keep useful distinctions in mind. There are a lot of implicit presuppositions that we bring to the inter-faith tablein dialogue, which can have us talking past one another without our knowing it.So, I like to be on the lookout for how it is others are approaching an issue fromthe following angles: 1)
anthropology
, our view of humanity; Phil's tripartitesuperhighways approach comprises a rather classic approach to what it is thatwe each bring to reality, for example, intellect, will and awareness 2)
methodology or epistemology
, or what it is that we find ourselves doingwith that intellect, will and awareness in our approach to reality; I suggest thatwe describe, evaluate, norm, interpret and participate with reality, which is justanother way of describing Lonergan's and others' hermeneutical spirals 3)
axiology
or the ends to which we aspire, such as truth, beauty, goodness andunity, the ends toward which we strive with our methodologies 4)
phenomenal experience
, or the manifold and multiform impacts reality hason our internal milieu, which is distinct from 5)
phenomenology ormetaphysics or ontology
, which attempt to account for reality,phenomenology employing vague, more or less, common sense terms, andmetaphysics aspiring, speculatively, to more robust descriptions using rootmetaphors like being, substance, process, experience and so on to describeour internal and external milieus and 6) our theological responses , theirperformative significance moreso than their speculative content .Our theological responses then include such things as a)
theologicalanthropology
, who is this created-co-creator, wo/man, vis a vis ultimatereality? b)
paterology
, who is this creator, God? c)
christology
, who is thisanointed one, Christ? d)
pneumatology
, who is this Spirit? e)
apophatictheology
, pointing to the very
ground of being
? increasing our descriptive
 
accuracy via negation? f)
soteriology
, why are we so needy and how are wemade whole,
 justification
? g)
sophiology
, how are we made holy? whatreturn shall we make?
sanctification
? h)
eschatology
, where's all of thisfinally headed?
glorification
? i)
ecclesiology
, how are we made a people of God?Further explicating item 5, phenomenology, I have introduced four categories,which pretty much correspond to classical categories of our encounter of 
world, self, other/God and ultimacies
: a)
intra-objective identity of 
unitary being
b)
inter-subjective intimacy of our
unitive strivings
c)
intra-subjective integrity of one's
unified self 
and d)
inter-objectiveindeterminacy of an
ultimate unicity 
.When all of this is taken together, we can describe what's going on in terms of 
witnessing revelation
, both in terms of 
general
and
special
revelation. Towit, below are 5 examples of each, respectively:
General Revelation
: 1)
descriptive sciences
2)
evaluative cultures
3)
normative philosophies
4)
interpretive spiritualities
(via a ubiquitouspneumatological imagination , although variously developed) 5)
participativeimaginations
, all of these engagements
methodologically-autonomous
but
axiologically-integral
, meaning each probes reality with distinct questions butnone, alone, are sufficient, all being necessary, for
human value-realizations
. The undue emphases then manifest as various scientisms,relativisms, rationalisms, spiritualisms and gnosticisms and so on.
Special Revelation
: 1)
sacred scriptures
2)
religious traditions
3)
ecclesial magisteria
4)
theological interpretations
5)
ecclesialparticipations
(
sensus fidelium
), again integrally-related, each presupposingthe others. The undue emphases then manifest as
sola scriptura
, fideism,traditionalism, hierarchicalism, super-rationalism, radical apophaticism andindividualism and so on.Optimally, for any given engagement of reality, none of these witnesses shouldbe ignored, none over- or under-emphasized, all duly emphasized, though eachmay enjoy a certain
 primacy 
vis a vis the particular value-realization in play,but
methodological primacy 
does not imply
axiological autonomy 
.
 
See Chart Below, enlarged here:http://johnboy.philothea.net/2012_archived/witnesses%20to%20revelation.jpgWith those distinctions in mind, as introduced above, one caveat that seems toenjoy a consensus view, at least, so far in this thread, is the distinctionbetween one's
phenomenal experience
and any
ontological conclusions
. Letme suggest, however, another distinction, which is that between an ontological
conclusion
and an ontological
implication
. I don't think we want to suggest thatour phenomenal experiences do not have ontological implications but I do thinkwe go too far, saying way more than we could possibly know, proving way toomuch, if we then try to articulate those implications in
robustly descriptivemetaphysical terms
rather than
vaguely suggestive phenomenological

You're Reading a Free Preview

Download
/*********** DO NOT ALTER ANYTHING BELOW THIS LINE ! ************/ var s_code=s.t();if(s_code)document.write(s_code)//-->