By Oliver D. Crisp, Michael C. Rea
Philosophy within the English-speaking global is ruled by way of analytic techniques to its difficulties and tasks; yet theology has been ruled through replacement methods. Many might say that the present country in theology isn't mere historic coincidence, yet is, relatively, how issues should be. nevertheless, many others might say exactly the contrary: that theology as a self-discipline has been beguiled and brought captive through 'continental' techniques, and that the consequences at the self-discipline were principally deleterious. The methodological divide among systematic theologians and analytic philosophers of faith is ripe for exploration. the current quantity represents an try to start a much-needed interdisciplinary dialog concerning the worth of analytic philosophical ways to theological subject matters. lots of the essays herein are sympathetic towards the company the editors are calling analytic theology; yet, with a watch towards stability, the quantity additionally comprises essays and an advent that try and supply extra severe views on analytic theology.
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Additional resources for Analytic Theology: New Essays in the Philosophy of Theology
WolterstorV does not make it an explicit goal to respond to the objections against analytic theology outlined above. Nevertheless, one important feature of his chapter is that it goes some distance toward showing how several of the objections discussed thus far rest on misconceptions or caricatures of analytic philosophy as it is practiced today. 28 Michael Rea Part III examines what might be called the ‘data’ for theology. Earlier I noted that one concern about the analytic tradition is its apparent obsession with source foundationalisms.
And Sudduth argues that dogmatic theology—the ‘examination and systematic development of dogmas, ecclesiastically formulated and sanctioned core theological beliefs ostensibly based on scripture’—must take account of the role played by religious experience as a source of justiWcation for theological beliefs. In the course of making their arguments, furthermore, Sudduth argues that religious experience plays a vital role in natural theology (the enterprise of trying to arrive at knowledge of God by way of a priori or empirical argument), and Crisp argues against the idea that natural theology warrants belief in the inspiration of scripture.
Presumably he takes his earlier discussion of metaphysical discourse about ‘the world’ as providing ample evidence that the charge is apt. But the same sort of objection has been raised by others, and they do Wll in some of the details. Thus, for example, Marion argues that ‘metaphysics’ is brought to an end when the quest for an ‘ultimate ground of being’ is abandoned; and he goes on to say, in eVect, that the end of metaphysics spells the death of the God of the philosophers, for the God of the philosophers is posited precisely to serve as the ultimate ground (‘Metaphysics and Phenomenology’, 579).