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Phil102: Intro to Philosophy: Knowledge & Reality
PHIL102: INTRO TO PHILOSOPHY: KNOWLEDGE & REALITY section 3, schedule #22716 MW 4:00-5:15 pm in EBA 343 Dr. Robert Francescotti Office Hours (Arts & Letters, 438): Monday 5:45–7 pm, Wednesday 12:30–1:30 pm, & Thursday 2–4 pm Office phone & e-mail: 619-594-6585, [email protected] COURSE DESCRIPTION This course satisfies the Philosophy & Religious Studies section of the Humanities requirement of the Foundations of Learning component of the General Education requirements. - description in SDSU’s General Catalog: Introduction to philosophical inquiry with emphasis on problems of knowledge and reality. Students are encouraged to think independently and formulate their own tentative conclusions. - a fuller description of my section: You will learn about the philosophical method by exploring some main areas of philosophical interest. The first issue we will discuss is whether God exists. We will consider a few arguments designed to show that God exists along with an argument that aims to show that God does not exist. This first section of the course is a good introduction to the structure of argumentation (an essential tool of the philosophical method). Then we will investigate the Free Will debate. Science has shown that much of our behavior is the result of factors beyond our control. The environment in which we were raised obviously greatly affects our behavior. Non-conscious mental activity and genetic factors are also thought to play a major role. Of course, the state of one’s brain is a major culprit as well. However, if our actions are the result of these factors, which seem largely out of our control, then in what sense can we be considered “free”? And if we do not act in a truly free manner, then can we be held responsible for our actions? Many people believe that in addition to the body, there is some immaterial aspect to our being. -
Lesser Feasts and Fasts 2018
Lesser Feasts and Fasts 2018 Conforming to General Convention 2018 1 Preface Christians have since ancient times honored men and women whose lives represent heroic commitment to Christ and who have borne witness to their faith even at the cost of their lives. Such witnesses, by the grace of God, live in every age. The criteria used in the selection of those to be commemorated in the Episcopal Church are set out below and represent a growing consensus among provinces of the Anglican Communion also engaged in enriching their calendars. What we celebrate in the lives of the saints is the presence of Christ expressing itself in and through particular lives lived in the midst of specific historical circumstances. In the saints we are not dealing primarily with absolutes of perfection but human lives, in all their diversity, open to the motions of the Holy Spirit. Many a holy life, when carefully examined, will reveal flaws or the bias of a particular moment in history or ecclesial perspective. It should encourage us to realize that the saints, like us, are first and foremost redeemed sinners in whom the risen Christ’s words to St. Paul come to fulfillment, “My grace is sufficient for you, for my power is made perfect in weakness.” The “lesser feasts” provide opportunities for optional observance. They are not intended to replace the fundamental celebration of Sunday and major Holy Days. As the Standing Liturgical Commission and the General Convention add or delete names from the calendar, successive editions of this volume will be published, each edition bearing in the title the date of the General Convention to which it is a response. -
Medieval Western Philosophy: the European Emergence
Cultural Heritage and Contemporary Change Series I, Culture and Values, Volume 9 History of Western Philosophy by George F. McLean and Patrick J. Aspell Medieval Western Philosophy: The European Emergence By Patrick J. Aspell The Council for Research in Values and Philosophy 1 Copyright © 1999 by The Council for Research in Values and Philosophy Gibbons Hall B-20 620 Michigan Avenue, NE Washington, D.C. 20064 All rights reserved Printed in the United States of America Library of Congress Cataloging-in-Publication Aspell, Patrick, J. Medieval western philosophy: the European emergence / Patrick J. Aspell. p.cm. — (Cultural heritage and contemporary change. Series I. Culture and values ; vol. 9) Includes bibliographical references and index. 1. Philosophy, Medieval. I. Title. III. Series. B721.A87 1997 97-20069 320.9171’7’090495—dc21 CIP ISBN 1-56518-094-1 (pbk.) 2 Table of Contents Chronology of Events and Persons Significant in and beyond the History of Medieval Europe Preface xiii Part One: The Origins of Medieval Philosophy 1 Chapter I. Augustine: The Lover of Truth 5 Chapter II. Universals According to Boethius, Peter Abelard, and Other Dialecticians 57 Chapter III. Christian Neoplatoists: John Scotus Erigena and Anselm of Canterbury 73 Part Two: The Maturity of Medieval Philosophy Chronology 97 Chapter IV. Bonaventure: Philosopher of the Exemplar 101 Chapter V. Thomas Aquinas: Philosopher of the Existential Act 155 Part Three: Critical Reflection And Reconstruction 237 Chapter VI. John Duns Scotus: Metaphysician of Essence 243 Chapter -
Paschasius Radbertus and the Song of Songs
chapter 6 “Love’s Lament”: Paschasius Radbertus and the Song of Songs The Song of Songs was understood by many Carolingian exegetes as the great- est, highest, and most obscure of Solomon’s three books of wisdom. But these Carolingian exegetes would also have understood the Song as a dialogue, a sung exchange between Christ and his church: in fact, as the quintessential spiritual song. Like the liturgy of the Eucharist and the divine office, the Song of Songs would have served as a window into heavenly realities, offering glimpses of a triumphant, spotless Bride and a resurrected, glorified Bridegroom that ninth- century reformers’ grim views of the church in their day would have found all the more tantalizing. For Paschasius Radbertus, abbot of the great Carolingian monastery of Corbie and as warm and passionate a personality as Alcuin, the Song became more than simply a treasury of imagery. In this chapter, I will be examining Paschasius’s use of the Song of Songs throughout his body of work. Although this is necessarily only a preliminary effort in understanding many of the underlying themes at work in Paschasius’s biblical exegesis, I argue that the Song of Songs played a central, formative role in his exegetical imagina- tion and a structural role in many of his major exegetical works. If Paschasius wrote a Song commentary, it has not survived; nevertheless, the Song of Songs is ubiquitous in the rest of his exegesis, and I would suggest that Paschasius’s love for the Song and its rich imagery formed a prism through which the rest of his work was refracted. -
The Dark Age Church Period of Barbarian Invasions
Scholars Crossing History of Global Missions Center for Global Ministries 2009 The Dark Age Church Period of Barbarian Invasions Don Fanning Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/cgm_hist Recommended Citation Fanning, Don, "The Dark Age Church Period of Barbarian Invasions" (2009). History of Global Missions. 3. https://digitalcommons.liberty.edu/cgm_hist/3 This Article is brought to you for free and open access by the Center for Global Ministries at Scholars Crossing. It has been accepted for inclusion in History of Global Missions by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Middle Ages 500-1000 1 3 The Dark Age Church Period of Barbarian Invasions AD 500—1000 Introduction With the endorsement of the Emperor and obligatory church membership for all Roman citizens across the empire, Roman Christianity continued to change the nature of the Church, in stead of visa versa. The humble beginnings were soon forgotten in the luxurious halls and civil power of the highest courts and assemblies of the known world. Who needs spiritual power when you can have civil power? The transition from being the persecuted to the persecutor, from the powerless to the powerful with Imperial and divine authority brought with it the inevitable seeds of corruption. Some say that Christianity won the known world in the first five centuries, but a closer look may reveal that the world had won Christianity as well, and that, in much less time. The year 476 usually marks the end of the Christian Roman Empire in the West. -
SVAKO-NEKA-VERUJE-En
1 2 Conference EVERLASTING VALUE AND PERMANENT ACTUALITY OF THE EDICT OF MILAN On the Way to the Great Jubilee in 2013 Book 1 Everyone Should Believe as His Heart Wishes Belgrade, September 2011 Under the auspices of His Holiness Mr. Irinej, the Serbian Patriarch EVERLASTING VALUE AND PERMANENT ACTUALITY OF THE EDICT OF MILAN ON THE Way TO THE Great Jubilee IN 2013 Book 1 - Everyone Should Believe as HIS Heart Wishes Publisher Association of Nongovernmental Organizations in SEE – CIVIS Dositejeva 4/IV, 11000 Belgrade, Serbia Tel: +381 11 26 21 723, Fax: +381 11 26 26 332 www.civis-see.org For publisher Mirjana Prljević Chief Editor Mirjana Prljević Editor Bojana Popović Translators Marina Djordjević Bojana Popović Translator of the text “Edict of Milan” by Nebojša Ozimić Ivana Filipović Design & Prepress Marko ZAkovskI Printed by Graphic, Novi Sad Press run: 500 pcs ISBN 978-86-908103-2-1 The publishing of this book was supported by German Foundation Renovabis Content 5 INTRODUCTION 6 CONCLUSIONS FROM THE CONFERENCE Opening speeches 7 H.E. Bishop of Bačka, Dr Irinej 9 Miloš Simonović 9 Archpriest Vitalij Tarasjev 10 H.E. Mons. Orlando Antonini 11 Dr Johann Marte 12 Mirjana Prljević 13 Božidar Đelić 15 I sesSION 17 Dr. Christian Gastgeber Constantine the Great and His Bible Order 20 Erika Juhasz Constantine the Great and his Importance: Seen by the Historiography of the 7th Century 25 Dr. Sebastiano Panteghini Constantine the Great and the Renewal of His Image (14th century, Ecclesiastical History by Nike- phoros Xanthopulos) 30 Prof. Milutin Timotijević Emperor Constantine’s Aureole 37 Prof. -
THE INVESTIGATION INTO WILLIAM of OCKHAM in the Early 1320S
CHAPTER FIVE THE INVESTIGATION INTO WILLIAM OF OCKHAM In the early 1320s, William of Ockham found himself in diffi culty over his writings. He was investigated by his own order, and subsequently summoned to Avignon so that his writings could be examined for errors. While Ockham’s confl ict with the papacy is an important event in the history of medieval religion, much of it took place outside the confi nes of Oxford and England in general, and are therefore outside the general scope of this book. As a result, only the earliest develop- ments will be examined in detail here. William of Ockham and John Lutterell Ockham was born at Ockham in Surrey around 1287.1 He was received into the Franciscan order quite young, before he was 14, and most likely received his basic philosophical education at the Franciscan house at London. He was probably ordained as a subdeacon in Southwark in 1306, and was licensed to hear confessions by the bishop of Lincoln in 1318.2 Th ere is some possibility, but no evidence, that he studied briefl y at Paris; eventually he was sent to Oxford, where he lectured on the Sentences of Lombard from 1317 to 1319 (although it is possible that he lectured fi rst at London and then at Oxford in that period).3 He would have lectured on the Bible for a year starting in 1319. In 1321, he was appointed lecturer in philosophy at one of the Franciscan schools, most likely the London house. As a ‘formed bachelor’, he was waiting for his order to assign him the opportunity to proceed to the doctorate, but because the number of positions was limited and the waiting list substantial, as events turned out he never received that opportunity; consequently he was nicknamed ‘the 1 William Courtenay, “Ockham, William (c.1287–1347)”, in ODNB, 41:422–28; William Courtenay, Ockham and Ockhamism: Studies in the Dissemination and Impact of His Th ought, (Leiden, 2008), pp. -
BYZANTINE CAMEOS and the AESTHETICS of the ICON By
BYZANTINE CAMEOS AND THE AESTHETICS OF THE ICON by James A. Magruder, III A dissertation submitted to Johns Hopkins University in conformity with the requirements for the degree of Doctor of Philosophy Baltimore, Maryland March 2014 © 2014 James A. Magruder, III All rights reserved Abstract Byzantine icons have attracted artists and art historians to what they saw as the flat style of large painted panels. They tend to understand this flatness as a repudiation of the Classical priority to represent Nature and an affirmation of otherworldly spirituality. However, many extant sacred portraits from the Byzantine period were executed in relief in precious materials, such as gemstones, ivory or gold. Byzantine writers describe contemporary icons as lifelike, sometimes even coming to life with divine power. The question is what Byzantine Christians hoped to represent by crafting small icons in precious materials, specifically cameos. The dissertation catalogs and analyzes Byzantine cameos from the end of Iconoclasm (843) until the fall of Constantinople (1453). They have not received comprehensive treatment before, but since they represent saints in iconic poses, they provide a good corpus of icons comparable to icons in other media. Their durability and the difficulty of reworking them also makes them a particularly faithful record of Byzantine priorities regarding the icon as a genre. In addition, the dissertation surveys theological texts that comment on or illustrate stone to understand what role the materiality of Byzantine cameos played in choosing stone relief for icons. Finally, it examines Byzantine epigrams written about or for icons to define the terms that shaped icon production. -
The Holy See
The Holy See ADDRESS OF HIS HOLINESS BENEDICT XVI TO STUDENTS AND STAFF OF THE VENERABLE ENGLISH COLLEGE Monday, 3 December 2012 Your Eminence, dear Brother Bishops, Monsignor Hudson, Students and Staff of the Venerable English College, It gives me great pleasure to welcome you today to the Apostolic Palace, the House of Peter. I greet my Venerable brother, Cardinal Cormac Murphy-O’Connor, a former Rector of the College, and I thank Archbishop Vincent Nichols for his kind words, spoken on behalf of all present. I too look back with great thanksgiving in my heart to the days that I spent in your country in September 2010. Indeed, I was pleased to see some of you at Oscott College on that occasion, and I pray that the Lord will continue to call forth many saintly vocations to the priesthood and the religious life from your homeland. Through God’s grace, the Catholic community of England and Wales is blessed with a long tradition of zeal for the faith and loyalty to the Apostolic See. At much the same time as your Saxon forebears were building the Schola Saxonum, establishing a presence in Rome close to the tomb of Peter, Saint Boniface was at work evangelizing the peoples of Germany. So as a former priest and Archbishop of the See of Munich and Freising, which owes its foundation to that great English missionary, I am conscious that my spiritual ancestry is linked with yours. Earlier still, of course, my predecessor Pope Gregory the Great was moved to send Augustine of Canterbury to your shores, to plant the seeds of Christian faith on Anglo-Saxon soil. -
SACRAMENTAL THEOLOGY and ECCLESIASTICAL AUTHORITY Dmusjankiewicz Fulton College Tailevu, Fiji
Andn1y.r Uniwr~itySeminary Stndics, Vol. 42, No. 2,361-382. Copyright 8 2004 Andrews University Press. SACRAMENTAL THEOLOGY AND ECCLESIASTICAL AUTHORITY DmusJANKIEWICZ Fulton College Tailevu, Fiji Sacramental theology developed as a corollary to Christian soteriology. While Christianity promises salvation to all who accept it, different theories have developed as to how salvation is obtained or transmitted. Understandmg the problem of the sacraments as the means of salvation, therefore, is a crucial soteriological issue of considerable relevance to contemporary Christians. Furthermore, sacramental theology exerts considerable influence upon ecclesiology, particularb ecclesiasticalauthority. The purpose of this paper is to present the historical development of sacramental theology, lea- to the contemporary understanding of the sacraments within various Christian confessions; and to discuss the relationship between the sacraments and ecclesiastical authority, with special reference to the Roman Catholic Church and the churches of the Reformation. The Development of Rom Catholic Sacramental Tbeohgy The Early Church The orign of modem Roman Catholic sacramental theology developed in the earliest history of the Christian church. While the NT does not utilize the term "~acrament,~'some scholars speculate that the postapostolic church felt it necessary to bring Christianity into line with other rebons of the he,which utilized various "mysterious rites." The Greek equivalent for the term "sacrament," mu~tmbn,reinforces this view. In addition to the Lord's Supper and baptism, which had always carried special importance, the early church recognized many rites as 'holy ordinances."' It was not until the Middle Ages that the number of sacraments was officially defked.2 The term "sacrament," a translation of the Latin sacramenturn ("oath," 'G. -
A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E
Western Washington University Western CEDAR WWU Honors Program Senior Projects WWU Graduate and Undergraduate Scholarship Spring 2014 A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E. Tobias Osterhaug Western Washington University Follow this and additional works at: https://cedar.wwu.edu/wwu_honors Part of the Higher Education Commons, and the History Commons Recommended Citation Osterhaug, Tobias, "A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E." (2014). WWU Honors Program Senior Projects. 25. https://cedar.wwu.edu/wwu_honors/25 This Project is brought to you for free and open access by the WWU Graduate and Undergraduate Scholarship at Western CEDAR. It has been accepted for inclusion in WWU Honors Program Senior Projects by an authorized administrator of Western CEDAR. For more information, please contact [email protected]. 1 Tobias Osterhaug History 499/Honors 402 A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E. Introduction: The first Crusade, a massive and unprecedented undertaking in the western world, differed from the majority of subsequent crusades into the Holy Land in an important way: it contained no royalty and was undertaken with very little direct support from the ruling families of Western Europe. This aspect of the crusade led to the development of sophisticated hierarchies and vassalages among the knights who led the crusade. These relationships culminated in the formation of the Crusader States, Latin outposts in the Levant surrounded by Muslim states, and populated primarily by non-Catholic or non-Christian peoples. Despite the difficulties engendered by this situation, the Crusader States managed to maintain control over the Holy Land for much of the twelfth century, and, to a lesser degree, for several decades after the Fall of Jerusalem in 1187 to Saladin. -
© in This Web Service Cambridge University
Cambridge University Press 978-0-521-89754-9 - An Introduction to Medieval Theology Rik Van Nieuwenhove Index More information Index Abelard, Peter, 82, 84, 99–111, 116, 120 beatific vision, 41, 62, 191 Alain of Lille, 71 beatitude, 172, 195–96 Albert the Great, 171, 264 Beatrijs van Nazareth, 170 Alexander of Hales, 147, 211, 227 beguine movement, 170 allegory, 15, 43, 45, 47, 177 Benedict XII, Pope, 265 Amaury of Bène, 71 Benedict, St., 28–29, 42 Ambrose, 7, 10, 149 Berengar of Tours, 60, 83, 129, 160, see also amor ipse notitia est 51, 117, see love and knowledge Eucharist anagogy, 47 Bernard of Clairvaux, 79, 82, 100, 104, 110, 112–15, analogy, see univocity 147, 251 analogy in Aquinas, 182–85, 234, 235 critique of Abelard, 110–11 Anselm of Canterbury, 16, 30, 71, 78, 81, 83–98, on loving God, 112–14 204, 236 Boccaccio, Giovanni, 251 Anselm of Laon, 72, 99 Boethius, 29–33, 125, 137 Anthony, St., 27 Bonaventure, 34, 47, 123, 141, 146, 148, 170, 173, apophaticism, 8, 34, 271 176, 179, 211–24, 227, 228, 230, 232, 242, 243, Aquinas, 182–83 245, 254 Aquinas, 22, 24, 34, 47, 51, 72, 87, 89, 90, 133, 146, Boniface, Pope, 249 148, 151, 154, 164, 169, 171–210, 214, 225, 227, 230, 235, 236, 237, 238, 240, 241, 244, 246, Calvin, 14 254, 255, 257, 266 Carabine, Deirdre, 65 Arianism, 20, 21 Carthusians, 79 Aristotle, 9, 20, 29, 78, 84, 179, 181, 192, 195, 212, Cassian, John, 27–29, 47 213, 216, 223, 225, 226, 227, 229, 237, 254, Cassidorius, 124 267, 268 cathedral schools, 82, 169 Arts, 124, 222 Catherine of Siena, 251 and pedagogy (Hugh), 124–28