DOCSLIB.ORG

Faith, Learning and Christian Higher Education

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Faith, Learning and Christian Higher Education Faith, Learning and Christian Higher Education Author Millis, Brian David Published 2005 Thesis Type Thesis (Professional Doctorate) School School of Curriculum, Teaching and Learning DOI https://doi.org/10.25904/1912/1192 Copyright Statement The author owns the copyright in this thesis, unless stated otherwise. Downloaded from http://hdl.handle.net/10072/366985 Griffith Research Online https://research-repository.griffith.edu.au FAITH, LEARNING AND CHRISTIAN HIGHER EDUCATION by Brian David Millis B.A.(Qld), BEd (CHC), MEdAdmin (UNE) School of Curriculum, Teaching and Learning Faculty of Education Griffith University Queensland, Australia Submitted in fulfilment of the requirements of the degree of Doctor of Education October 2004 ii Statement of originality This work has not previously been submitted for a degree or diploma in any university. To the best of my knowledge and belief, the thesis contains no material previously published or written by another person except where due reference is made in the thesis itself. Brian David Millis 4 October 2004 iii Faith, Learning and Christian Higher Education Abstract Responding to the absence of readily available models in Australia for thinking about Christian higher education, this thesis investigates what might constitute its foundational principles and distinctive character. The thesis considers the Western Christian tradition, the history of the university, and the contemporary experience of Christian higher education in the United States to identify models for thinking about Christian higher education. It is argued that a central issue to be addressed in developing a distinctively Christian approach to scholarship is the relationship of faith and reason, an issue to which the Christian tradition offers a range of approaches. The question of faith and reason has a wider cultural significance since, it is argued, Western culture is fundamentally constituted by the relationship of Jerusalem and Athens, in which the inherent tensions do not obscure an ultimate commitment to the unity of truth. In contemporary debates over Christian higher education, the concept of faith-learning integration is a central issue. Given the variety of definitions and models proposed, the thesis considers the approaches which have been adopted in the Christian tradition. The approaches of Philo and the Church Fathers to classical learning are considered, with extended attention given to the “faith seeking understanding” model attributed to iv St Augustine. Drawing upon Neoplatonism, Augustine’s theory of illumination explained why true knowledge was dependent upon divine revelation. Augustine’s approach also held that “all truth is God’s truth”, and justified the appropriation of classical learning as analogous to the Hebrews “spoiling Egypt” at the time of the Exodus. The Augustinian approach offers significant insight into the role of the will and the affections in knowing, and justifies belief as a reliance upon authority. While Augustine’s is not the only model that might validly be termed “Christian”, and is not without its problems, it is a model which still has much to offer to Christian higher education today. The Augustinian approach has a profound historical significance since it established the epistemological framework for western Christendom throughout the middle ages. In responding to the criticism that the term “Christian university” is an oxymoron, the thesis also considers aspects of the history of the medieval and Reformation universities, seeking to establish the extent to which it is possible for the university to be regarded as a Christian institution. It is argued that the university did not arise out of the rediscovery of Aristotelian philosophy, and that it is indeed possible to regard the university as a Christian institution for much of its history. The possibility of a Christian university today is thus not inconsistent with the history and institutional character of the university. The contributions to thinking about faith and learning and Christian higher education of Thomas Aquinas, Martin Luther, John Calvin, and John Henry Newman are also discussed. One of the critical tasks of Christian higher education generally, and of a Christian university specifically, is the synthesis or integration of faith and learning, of v which both Augustine and Thomas Aquinas were exemplars. It is argued however that, while the Thomistic approach can validly be termed “Christian”, it has been more successfully pursued in Catholic institutions than in their Protestant counterparts in which a central authority to regulate the boundaries of the domains of faith and reason is absent. A critical issue for Christian higher education today is that of secularising pressures, and thus the recent history of the secularisation of Christian higher education institutions in the United States is also considered. It is argued that the secularisation of these institutions was due particularly to the view of faith and learning which they had adopted. The study concludes that the “worldview” approach advocated by Abraham Kuyper offers an approach to scholarship which is both resistant to secularisation, and consistent with the Christian tradition, particularly as expressed by Augustine and Calvin. vi FAITH , LEARNING AND CHRISTIAN HIGHER EDUCATION Table of Contents 1. Introduction 1 2. Definitional Questions 21 3. Early Christianity and the Classical Heritage 38 4. Augustine 48 5. The University and the Aristotelian Synthesis 80 6. Thomas Aquinas 111 7. The University and the Reformation 124 8. The Modern Idea of a Christian University 137 9. Christian Higher Education in the USA 148 10. Conclusions and Reflections 159 References 181 vii Writings of St Augustine Latin titles and English equivalents For the convenience of the reader, English translations are used for the titles of Augustine’s works in citations in this thesis. English rendering of the Latin titles generally follow Bourke (1974). A simplified format for paragraph numbering has also been employed throughout the thesis. Against the Academics Contra Academicos Answers to Eighty-three Different De diversis Quaestionibus LXXXIII Questions City of God De civitate Dei Confessions Confessiones Epistle of John to the Parthians In Epistolam Joannis ad Parthos Expositions of the Psalms Enarrationes in Psalmos Letters Epistolae Literal Commentary on Genesis De Genesi ad litteram On Christian Doctrine De doctrina Christiana On the Ideas De Ideis On Order De Ordine On the Freedom of the Will De libero arbitrio On the Gospel of John In Joannis Evangelium On the Predestination of the Saints De praedestinatione Sanctorum On the Spirit and the Letter De spiritu et littera On the Teacher De Magistro On the Trinity De Trinitate On the Value of Believing De utilitate credendi On True Religion De vera religione Retractations Retractationes Sermons Sermones Soliloquies Soliloquia The most readily available collection of Augustine’s works is to be found in the First Series of Philip Schaff (ed.) (1884, reprinted 1979), A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church. 1 Chapter 1 Introduction This thesis investigates ideas of Christian higher education, and their roots in the Western Christian tradition. The issue of Christian higher education in Australia can be seen in the context of Christian education more generally. Christian education has been experiencing rapid growth in Australia over the past twenty-five years at primary and secondary levels (vide Long 1996), and the Christian schools sector now consists of more than two hundred and fifty schools educating more than 77,000 students (Crimmins 2004). This growth is beginning to be reflected in higher education as well, particularly as a consequence of the need for teacher education programs which reflect the distinctives of Christian education, and serve needs of the Christian schools sector for initial teacher education and for professional development. Discussion of the growth of Christian education is complicated by questions of terminology. The term “Christian education” logically refers to any educational philosophy or practice that reflects Christian theology or principles, broadly defined. But the term can also be a convenient shorthand expression of a more specific meaning for evangelical Protestants, amongst whom there often exists a shared understanding of a Christian vision of education that transcends denominational labels and divisions. Thus the term “Christian schools” is commonly used to identify a relatively recent development in Australian education, namely the multiplication and growth of low-fee 2 non-government schools, attached to evangelical Protestant churches or governed by groups of Christian parents, and sharing a conviction of the authority of Scripture. This thesis will use the term “Christian education” for convenience and simplicity, and whether it is being used in a broad sense or in a more specifically Protestant sense will generally be evident from the context. Turning now to the profile of Christian higher education in Australia, it is apparent that the Catholic commitment to school education has translated into a significant presence in higher education, with the amalgamation of the Catholic teachers’ colleges into the multi-state, multi-campus Australian Catholic University following the Dawkins reforms to Australian higher education in 1988-89. Other significant developments in Catholic higher education in Australia include the establishment
Load more

Recommended publications
  • Chapter 4 the Catholic Scholastics
    Chapter 4 The Catholic Scholastics N HIS autobiography, B. A. Santamaria recalled his schooldays at Melbourne’s St Kevin’s College. IThe type of Catholic “apologetics” which was the strength of religious teaching at St Kevin’s prepared my mind for John Henry Newman and later C.S. Lewis, who both provided confirmation of my religious beliefs. To the professional philosopher, Newman and C.S. Lewis might appear to be no more than popularizers of other men’s ideas. Yet I do not despise the popularizer, since it seems that there are few new objections to religious belief. What one normally encounters are new formulations of the old objections—except, of course, for those contemporary philosophic systems which, in complete self-contradiction, pretend to prove the uselessness of reason as a mechanism in the search for truth … In the last analysis, the “apologetics” we absorbed could not lift religion above dependence on an act of faith, but an act of faith sustained by, and consonant with, reason. It was not an act of faith standing, as it were, unsupported or contrary to reason ... Sheehan’s Apologetics and Christian Doctrine provided me, as a schoolboy at matriculation standard, with the rational justification for my act of faith in Catholic Christianity. When I examine what so many Catholic students at the same level are offered today, I stand appalled not merely at the intellectual poverty of the offering but at the ease with which so many so-called teachers of religion dismiss the intellect as a convincing support for religious belief in favour of highly subjective “religious experience”.
    [Show full text]
  • In Defence of Nonsense: Fideism in Tertullian, Kierkegaard, And
    Philsoc Student Essay Prize, Hilary term, 2021 Highly Commended In Defence of Nonsense: Fideism in Tertullian, Kierkegaard, and Wittgenstein By Tom Mosher Do some religious beliefs require no justification? Amongst contemporary sources, philosopher Alvin Plantinga’s responses are often among the first that are cited. Plantinga (2017, p. 306) has aimed to demonstrate analytically that Christian belief is justified, rational and warranted, even without appeal to extrinsic evidence. Indeed, Plantinga’s approach is a compelling one for those who seek a reasonable basis on which to sustain belief. But should we be permitted to believe in God even if it were – or maybe even because it is – contrary to reason? At least one scholar has dismissed this argument as either confused, absurd or ironical (Mawson, 2010, p. 99). Yet, it may be argued that nonsense – defined here as any proposition or belief that not only has no basis in reason or sense perception, but even may be intrinsically incompatible with the exercise of such faculties – may not be as indefensible as it at first seems. In fact, throughout the course of Western civilization, minds as luminous as those of Tertullian, Kierkegaard, and Wittgenstein, among many others, have all defended the subjective, unscientific or inarticulable as the very source of ultimate truth, perhaps even deserving supremacy over philosophy itself. This paper will briefly explore the claims of each of these three sources, in anticipation of concluding that indeed, lucid and coherent assertions can be made in defence of nonsense. Tertullian Misquoted Fideism is the doctrine or theory that certain truths can be grasped only by foregoing rational inquiry and relying solely on faith (Amesbury, 2017, §1).
    [Show full text]
  • 1974 Feb. Geoff Forster “The Human Predicament and the Mystery Of
    1974 Feb. Geoff Forster “The Human Predicament and the Mystery of Time” Mar. David Miller “Our Purposes?” Apr. Paula Hammet “Psychoanalysis and Existential Analysis” May Harry Redner “Nietzsche and Nihilism” June Colin Goodwin “Liberalism and Existentialism: J S Mill and J P Sartre” July John Collard “Camus’ Notion of the Absurd” Aug. Jack Mitchell “A Philosophy for Life” Sep. Niall Brennan “My Personal Philosophy” Oct. Robert Young “The Ethical Dilemma of Euthanasia” Nov. Stanley Gold “What is Psychotherapy?” Dec. Colin Goodwin “The Concept of a Person: Aquinas versus Sartre” 1975 Feb. Andrew Giles-Peters “The Problem of a Marxist Science” Mar. No lecture Apr. Paula Hammet “Gestalt Psychology” May John Dunham “The Individual as Seen by Hindu Culture” June Max Charlesworth “Existentialism and Marxism” July John Collard “The Absurd as Perceived in Ralph Emerson’s ‘The Invisible Man’.” Aug. Jurgen Klement “Aleister Crowley: Black Magician” Sep. Moshe Kroy “The Philosophy of Ayn Rand” Oct. Geoff Forster “Tolstoy and Existentialism” Nov. Karl Reus-Smit “Pluralism and the Multivalent Man” Dec. Brian Earl “Gurdjieff and the Inner World of Man” 1976 Feb. Claire French “Rilke: Poet of Struggle and Joy” Mar. Paula Hammet “Alcoholism and Existential Analysis” Apr. Helene Brophy “Simone de Beauvoir and the Feminist Writers” May Ronald Conway “The Cause and Motives of the Women’s Movement” June Morris Revelman “Sex and Politics” July John Collard “Post-War American Existentialism” Aug. Moshe Kroy “A Critical Examination of Karl Popper’s Philosophy” Sep. Norman Rose “Intimacy” Oct. Maxwell Newton “How I Tried to Survive” Nov. John Burstin “Is Krishnamurti an Existentialist? Dec.
    [Show full text]
  • Is It Rational to Have Faith? Looking for New Evidence, Good’S Theorem, and Risk Aversion
    Lara Buchak, November 2009 DRAFT DO NOT CITE Is it rational to have faith? Looking for new evidence, Good’s Theorem, and Risk Aversion 0. Introduction Although statements involving ascriptions of faith are quite common, faith and rationality are often thought to conflict; at best, they are thought to have nothing to say to each other. In this paper, I analyze the concept of faith: in particular, I give an account that unifies statements of faith in mundane matters and statements of religious faith. My account focuses on spelling out the sense in which faith requires going beyond the evidence, and I argue that faith requires stopping ones search for further evidence. I then turn to the question of whether it is rational to have faith, taking into account both epistemic rationality and practical rationality. I argue that faith need not conflict with epistemic rationality at all; however, whether faith can be practically rational hinges on which attitudes towards risk it is rationally permissible to adopt when making decisions: more specifically, it hinges on how one should respond to the risk of misleading evidence. I have argued elsewhere that practical rationality permits a wider range of attitudes towards risk than is commonly supposed, and if this is right, then it is also rationally permissible to have faith; indeed, depending on the attitude towards risk that one decides to adopt, it is sometimes rationally required.1 1. Faith Statements I begin by sketching some characteristics that faith statements have in common. By faith statements, I simply mean statements involving the term faith.
    [Show full text]
  • Separate Material Intellect in Averroes' Mature Philosophy Richard C
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by epublications@Marquette Marquette University e-Publications@Marquette Philosophy Faculty Research and Publications Philosophy, Department of 1-1-2004 Separate Material Intellect in Averroes' Mature Philosophy Richard C. Taylor Marquette University, [email protected] Published version. "Separate Material Intellect in Averroes' Mature Philosophy," in Words, Texts and Concepts Cruising the Mediterranean Sea. Eds. Gerhard Endress, Rud̈ iger Arnzen and J Thielmann. Leuven; Dudley, MA: Peeters, 2004: 289-309. Permalink. © 2004 Peeters Publishers. Used with permission. ORIENTALIA LOVANIENSIA ANALECTA ---139--- 'WORDS, TEXTS AND CONCEPTS CRUISING THE MEDITERRANEAN SEA Studies on the sources, contents and influences of Islamic civilization and Arabic philosophy and science Dedicated to Gerhard Endress on his sixty-fifth birthday edited by R. ARNZEN and J. THIELMANN UITGEVERIJ PEETERS en DEPARTEMENT OOSTERSE STUDIES LEUVEN - PARIS - DUDLEY, MA 2004 SEPARATE MATERIAL INTELLECT IN A VERROES' MATURE PHILOSOPHY Richard C. T AYLOR Marquette University, Milwaukee The doctrine of the material intellect promulgated by Averroes (i126- 1198) in his latest works is surely the teaching for which he has been most maligned both in the medieval era and in modern times. In medi­ eval times Duns Scotus spoke of "That accursed Averroes" whose "fan­ tastic conception, intelligible neither to himself nor to others, assumes the intellective part of man to be a sort
    [Show full text]
  • Literature Review
    New Insights and Directions for Religious Epistemology http://www.newinsights.ox.ac.uk Literature Review Analytic epistemology experienced a monumental resurgence in the latter part of the twentieth century. A short paper by Edmund Gettier launched a frenzied era of original research into the nature of some of our central epistemic concepts, e.g., knowledge, justification, rationality, belief, defeat, and evidence. The excitement of Gettier’s challenge to the view that knowledge is justified true belief drew interest from a wide range of very talented philosophers. Formidable figures such as Fred Dretske, John Pollack, Robert Nozick, Roderick Chisholm, Alvin Goldman, Marshall Swain, David Armstrong, Alvin Plantinga, William Alston, Richard Swinburne, and Gilbert Harman, to name just a few, published widely on the foregoing epistemic concepts. This outpouring of original research meant that new theoretical tools and insights became available for application in philosophy of religion. Religious epistemology, taking advantage of this resurgence in mainstream epistemology, experienced a new era of original research. William Alston, Nicholas Wolterstorff, Alvin Plantinga, and Richard Swinburne all played a particularly central role in this resurgence. Alston, in his popular book Perceiving God, argued that religious beliefs held by way of religious experience are just as justified as our regular or quotidian perceptual beliefs. In his masterpiece Warranted Christian Belief, Plantinga, inspired by (i) the notion of a basic belief in the epistemic theory of foundationalism, (ii) his proper functioning account of warrant, and (iii) John Calvin’s theology, defended the position that Christian beliefs are warranted if true. The broad outlines of his position came to be labeled “Reformed Epistemology.” Wolterstorff, in his Reason within the Bounds of Religion, provided an elegant and sophisticated account of the role religious belief play in an agent’s overall epistemic “web” of beliefs.
    [Show full text]
  • Curriculum Vitae of Alvin Plantinga
    CURRICULUM VITAE OF ALVIN PLANTINGA A. Education Calvin College A.B. 1954 University of Michigan M.A. 1955 Yale University Ph.D. 1958 B. Academic Honors and Awards Fellowships Fellow, Center for Advanced Study in the Behavioral Sciences, 1968-69 Guggenheim Fellow, June 1 - December 31, 1971, April 4 - August 31, 1972 Fellow, American Academy of Arts & Sciences, 1975 - Fellow, Calvin Center for Christian Scholarship, 1979-1980 Visiting Fellow, Balliol College, Oxford 1975-76 National Endowment for the Humanities Fellowships, 1975-76, 1987, 1995-6 Fellowship, American Council of Learned Societies, 1980-81 Fellow, Frisian Academy, 1999 Gifford Lecturer, 1987, 2005 Honorary Degrees Glasgow University, l982 Calvin College (Distinguished Alumni Award), 1986 North Park College, 1994 Free University of Amsterdam, 1995 Brigham Young University, 1996 University of the West in Timisoara (Timisoara, Romania), 1998 Valparaiso University, 1999 2 Offices Vice-President, American Philosophical Association, Central Division, 1980-81 President, American Philosophical Association, Central Division, 1981-82 President, Society of Christian Philosophers, l983-86 Summer Institutes and Seminars Staff Member, Council for Philosophical Studies Summer Institute in Metaphysics, 1968 Staff member and director, Council for Philosophical Studies Summer Institute in Philosophy of Religion, 1973 Director, National Endowment for the Humanities Summer Seminar, 1974, 1975, 1978 Staff member and co-director (with William P. Alston) NEH Summer Institute in Philosophy of Religion (Bellingham, Washington) 1986 Instructor, Pew Younger Scholars Seminar, 1995, 1999 Co-director summer seminar on nature in belief, Calvin College, July, 2004 Other E. Harris Harbison Award for Distinguished Teaching (Danforth Foundation), 1968 Member, Council for Philosophical Studies, 1968-74 William Evans Visiting Fellow University of Otago (New Zealand) 1991 Mentor, Collegium, Fairfield University 1993 The James A.
    [Show full text]
  • Fsofime 22.Indb
    COMPATIBILITY BETWEEN PHILOSOPHY AND MAGIC IN THE WORK OF ALBERTUS MAGNUS Compatibilidad entre Filosofía y Magia en la obra de Alberto Magno Rinotas Athanasios Kapodistrian University of Athens (Greece) ABSTRACT Albertus Magnus (1193?-1280), also known as doctor universalis, delved into several fields of science and philosophy, a pursuit which resulted in a massive production of works. Within these works, however, one discerns a provocative paradox, in which a cleric is involved in a forbidden art: magic. In this paper I argue that a paradox of this kind can be justified and explained in terms of philosophy. To this end, I advance three case studies to shed light on the afore-mentioned problem. First, I scrutinize indirect and direct sources in order to clarify Albertus’s relation to magic, thus addressing whether it is possible to trace any supportive data that permits a connection between magic and philosophy. Next, I show that this connection is achievable, since some parts of Albertus’s philosophy, such as psychology, cosmology and the liberum arbitrium, seem to be associated with magia naturalis in terms of astrology. Finally, I argue that the German philosopher was not successful in legitimizing magic through philosophy, and thus failed to prove himself a unique pioneer of an innovative body of knowledge. Keywords: Albertus Magnus, Magic, Astrology, Science, Philosophy. RESUMEN Alberto Magno (1193?-1280), también conocido como doctor universalis, profundizó en distintos campos de la ciencia y la filosofía, una búsqueda que dió como resultado una producción masiva de obra. No obstante, en este conjunto de obras uno puede descubrir una provocativa paradoja, en la que un clérigo se relaciona con un arte prohibido como la magia.
    [Show full text]
  • Max Charlesworth Oration 2016
    2876 THE VICTORIAN FOUNDATION FOR SURVIVORS OF TORTURE FOUNDATION HOUSE, MELBOURNE MAX CHARLESWORTH ORATION 2016 TACKLING HARD ETHICAL ISSUES - MAX CHARLESWORTH, BIOETHICS, REFUGEES AND SEXUALITY The Hon. Michael Kirby AC CMG THE VICTORIAN FOUNDATION FOR SURVIVORS OF TORTURE FOUNDATION HOUSE, MELBOURNE MAX CHARLESWORTH ORATION 2016 TACKLING HARD ETHICAL ISSUES - MAX CHARLESWORTH, BIOETHICS, REFUGEES AND SEXUALITY* The Hon. Michael Kirby AC CMG** MAX CHARLESWORTH REMEMBERED Max Charlesworth was one of the foundation professors of Deakin University. His discipline was not law but his expertise often took him into dialogue with lawyers, including me. I shared with him the distinction of being a Patron of Foundation House. It is a precious fact that his widow, Stephanie, and many of his children and grandchildren have attended to witness this tribute to his ongoing contributions to Australian society. I propose to recount his life’s journey. I will then seek to show the relevance of his approach to contentious controversies in the case of the three ethical questions: those concerning bioethical controversies; the treatment of refugee applicants and the issue of same-sex marriage. My * Max Charlesworth Oration 2016, delivered at the Melbourne Town Hall, 13 October 2016. ** Justice of the High Court of Australia (1996-2009); Australian Human Rights Medal 1990; Gruber Justice Prize 2011; Patron of the Victorian Foundation for Survivors of Torture. 1 thesis is that this approach to the resolution of such controversies has relevance for us today. The way we tackle difficult questions is of great importance for finding solutions that will more easily be accepted. Max Charlesworth was born in country Victoria.
    [Show full text]
  • International Directory of | Bioethics * Organizations
    INTERNATIONAL DIRECTORY OF BIOETHICS ORGANIZATIONS Edited by Anita L. Nolen Mary Carrington Coutts INTERNATIONAL DIRECTORY OF | BIOETHICS * ORGANIZATIONS Edited by Anita L. Nolen Mary Carrington Coutts National Reference Center for Bioethics Literature Kennedy Institute of Ethics, Georgetown University, Washington, DC 20057-1065 International Directory of Bioethics Organizations edited by Anita L. Nolen and Mary Carrington Coutts. Bioethics Resource Series, volume 1. Washington, DC: Kennedy Institute of Ethics, Georgetown University, 1993. Copyright © July 1993 by the Kennedy Institute of Ethics, Georgetown University. All rights reserved. This book may not be duplicated in any way without the expressed written consent of the publisher, except in the form of brief excerpts or quotations for the purposes of review. The information contained may not be duplicated in other books, databases or any other medium without written consent of the publisher. Making copies of this book, or any portion for any purpose other than your own, is a violation of United States copyright laws. This publication is supported by funds provided under Grant Number LM04492 from the National Library of Medicine, National Institutes of Health. Published by: National Reference Center for Bioethics Literature Kennedy Institute of Ethics Georgetown University Washington, DC 20057-1065 Toll free (U.S. and Canada): 800-MED-ETHX Telephone 202-687-3885 Fax: 202-687-6770 E-Mail: [email protected] ISBN 1-883913-11-X Table of Contents Table of Contents ........................... iii Introduction .......................... vii Advisory Board ....... .......viii Acknowledgements.............................................. ix About the National Reference Center for Bioethics Literature.... xi Staff...................................................... xii Bioethics Organizations (alphabetical order by country, andlor state, and name of organization).
    [Show full text]
  • Fellowship of Catholic Scholars Quarterly
    Fellowship of Catholic Scholars Quarterly ARTICLES President’s Letter......................................... Dr..Bernard.Dobranski The Origin of Atheism according to Milton, 30 Dryden, and Swift............................................... Anne.Gardiner Number 1 Hermeneutics Revisited.................................... Leo.J..Elders,.S.V.D. Spring 2007 Rationality and Will as the Path to God: The Lecture of Benedict XVI at the University of Regensburg ...................... Fr..Joseph.M..De.Torre Leo Tolstoy and the Catholic Church.....................James.Likoudis Not Everybody Loves Raymond.........................Edmund.J..Mazza BOOK REVIEWS The Language of God: A Scientist Presents Evidence for Belief by.Francis.S..Collins.......................................... Robert.E..Hurley,.M.D.. Behind the Scenes at Galileo’s Trial.. by.Richard.J..Blackwell............................................ Jude.P..Dougherty The Future of Europe: Reform or Decline.. by.Alberto.Alesina.and.Francesco.Giavazzi................ Jude.P..Dougherty La Constitución de los Estados Unidos y su Dinámica Actual by.Robert.S..Barker.....................................................D..Q..McInerny Aristotle and the Rediscovery of Citizenship by.Susan.D..Collins..................................................Leo.J..Elders,.S.V.D. James Madison and the Struggle for the Bill of Rights.. by.R..Labunski .......................................... Rev..Michael.P..Orsi Salvation is from the Jews: The Role of Judaism in Salvation History from Abraham to the Second
    [Show full text]
  • Philosophy 305 a Early Medieval Philosophy (4Th to the 12Th Century CE)
    1 Philosophy 305 A Early Medieval Philosophy (4th to the 12th Century CE) This course begins with a brief presentation of the philosophies of Plato, Aristotle and Plotinus insofar as these were influential on medieval philosophical thought. It then considers major thinkers in the Christian traditions from the 4th to the 12th century CE, and includes a brief introduction to major Islamic and Jewish philosophers within that time period insofar as their speculations were influential on medieval Christian philosophy. Instructor: E-H. W. Kluge Office: CLE B313 Phone: (250)721-7519 e-mail: [email protected] Office Hours: Mondays and Thursdays 10:00am - 11:20am Text: Arthur Hyman, James J. Walsh, & Thomas Williams, eds. Philosophy in the Middle Ages (3rd ed.) Cambridge, MA: Hackett. Formal Course Requirements and Grading Procedures Grades will be based on two mid-terms and a final examination. The mid-term examinations are fifty minutes long and the final examination is three hours in length. The mid-term examinations are each worth 20% of the course grade; the final examination is worth 60%. Students who have taken (and received a grade for) both mid-term examinations have the option of having the final examination count for 100% of their course grade. The mid-term examinations cover only the material that has not been tested before in the semester; the final examination is cumulative and covers all of the material dealt with in the course. Students are encouraged to discuss their mid- term examination with the instructor. Significant dates: - Mid-term examination #1: app. October 1 - Mid-term examination #2: app.
    [Show full text]