By Joseph John Sikora
The essays which persist with, as theological reflections of a Christian the ontological fact of thinker, are essays of inquiry bearing on and underlying truths printed by means of God. Divine revelation in fact can't be encompassed inside of a couple of dogmatic formulae in any ade quate demeanour; it's the mysterious plenitude of the old human stumble upon with the self-revealing God Who has published His salvific designs for males. This revelation should be approached from many view issues of medical learn, resembling these of non secular psychology, histori cal theology, Scriptural examine, the heritage of dogmas, but additionally that of the philosophical philosopher looking to comprehend what he has already believed - as far as this be attainable in regard to the mysteries of God's internal existence and of the recent construction that He works in us through His grace. In our quite non-metaphysical age such an inquiry into the underlying ontological fact opened to us through the revelation of God is a little bit retro; however the concerns stay, and in reality you can actually merely choose from a slightly unconsciously and uncritically permitted perspective concerning the ontological importance of such dogmatic truths because the lifestyles of the Trinity and the hypostatic union and created grace, and a consciously and severely built research within the gentle of, and with the aid of such knowing of being because the philosophers can provide. Metaphysical theology of this type is the following to stick, despite a few "prophets" who would chop away the floor on which they stand.
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Extra info for Theological Reflections of a Christian Philosopher
The state knows better than the theologian how to order the affairs of diplomacy, economic regulation, and the conditions of peaceful exercise of political freedom. If the Christian intellectual and the Christian politician are illuminated by theological wisdom, then their autonomous exercise of their proper tasks is still informed, illuminated, orientated, elevated by a higher light than that of merely human knowledge and prudence; this is quite enough to make this work an instrument of and a participation in theology in its sapiential function.
In fact, speculation before Vatican I did tend in some cases toward one or other of these extremes. Hermes so insisted upon the reasonableness of the faith that he ended by diminishing unduly the role of grace. 30 Bautain and Bonnetty, on the other hand, tended toward fideism. 31 Both tendencies met with authoritative denunciation even before Vatican 1,32 but the rationalists were especially denounced. itself. But Vatican I presented a doctrine concerning faith which was neither rationalist nor fideist.
Examples of this kind of faith are rarer in the Synoptics. But they are found with great frequency in john and in Acts. See, for example, john I: 48-so, 2: 22, 3: 32-34, S: 24, 2S, 31-33, etc. and Acts 2: 41, 3: 22-23,4: 4, 8: 12-14, 3S-37, ect. 3 In the New Testament, see, for example, Rom 10: 9, I Cor IS: 1-17, Phil 2: II, Hebr II: 6, john8: 24, 17: 20-23,20: 31, I john 4: IS, s: S, etc. For early Symbols, see DB 16, 18, 39, 40, etc. Vatican I is quite clear: DB 1789, 1791, 1792, 1814, I8IS. ) FAITH AND INTERSUBJECTIVITY kind of faith thoroughly, and in the light of their analyses came to interpret Scriptural faith, the faith of the New Testament, mainly in the light of this idea.
Theological Reflections of a Christian Philosopher by Joseph John Sikora