Pub Date : 2018-12-14DOI: 10.1093/OSO/9780198834106.003.0003
J. Marion
In this chapter, Jean-Luc Marion offers a sweeping account of the history of recent Christian philosophy (especially in light of the debates between Émile Bréhier and Étienne Gilson). Arguing that the majority of Christian philosophy has functioned according to a “hermeneutic” approach, Marion suggests that far from being marginalized in recent history, Christian philosophy has been quite prominent. Despite the substantial pedigree of hermeneutic Christian philosophy, Marion considers three objections to it as the best way forward. Proposing instead a “heuristic” approach that allows for a specifically phenomenological conception of revelation and charity, Marion attempts to open new spaces for thinking about Christian philosophy in ways that are both philosophically substantive and theologically responsible.
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Pub Date : 2018-12-14DOI: 10.1093/oso/9780198834106.003.0015
J. Schellenberg
In this chapter John Schellenberg defends the proposal that the intellectual activity associated with Alvin Plantinga’s work on religion, a Reformed sort of Christian philosophy (RCP), isn’t properly regarded as being philosophy at all—not even philosophy of religion. Instead, Schellenberg argues that it is theology. He begins by clarifying how RCP should be understood. Then he presents and defends a condition he calls the Communal Condition, which says that to be doing philosophy one must aim not just to solve certain fundamental problems, or contribute thereto, but to do so together with like-minded others in a shared enterprise leading to informed consensus. Finally, Schellenberg defends the view that, although it satisfies very well a condition sufficient for something to count as theology, RCP cannot satisfy the Communal Condition.
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Pub Date : 2018-12-14DOI: 10.1093/oso/9780198834106.003.0010
K. Timpe
In this chapter, Kevin Timpe explores a number of similarities between one approach to Christian philosophy and disability advocacy. Both tasks are normatively loaded in that they assume certain views about truth, the good life, the extant and source of value. Both are hermeneutically situated, shaped by their historical contexts, and as a result are also developmental—i.e., the particular normative agenda changes as the context develops. Finally, Timpe argues that Christian philosophy and disability are inherently communal, both in that they’re done communally and also that they have communal effects.
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Pub Date : 2018-12-14DOI: 10.1093/oso/9780198834106.003.0008
C. Taliaferro
This is a chapter on the nature, value, and scope of what is involved in dedications, both among persons and, ultimately, in dedicating something (or someone) to God. The relevant concepts in the philosophy of dedication are developed: the intentionality involved, the importance of sincerity, the notion of a dedicatory good, and so on. In ideal cases, a dedication honors both the donor and recipient of the dedication, and enhances the value and meaning of the object (thing, event, activity, or even the life of a person) donated. The chapter concludes with exploring what is involved in the dedication of time to the God of Christianity.
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Pub Date : 2018-12-14DOI: 10.1093/oso/9780198834106.003.0007
Kevin Hart
Christian phenomenology is irreducible to philosophical phenomenology. It begins by considering the testimony of Scripture, especially what is said about “world” and “kingdom,” and attends, in particular, to the parables of Jesus. Accordingly, Hart proposes the idea of a Basilaic reduction, which is not a movement inwards, as one finds from Augustine to Husserl, but rather a passage from “world” to “kingdom.” The philosophical questions “what?” and “why?” give way to the phenomenological question “how?” Christian phenomenology is about passing to the question “how?” in the sense of “How am I to live so as to please the Father of Jesus?”
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Pub Date : 2015-10-02DOI: 10.5840/FAITHPHIL201510149
B. Benson
Using Pierre Hadot’s idea of “philosophy as a way of life,” Bruce Ellis Benson argues that Christian philosophy of religion is ultimately about the practical task of living our lives. But he contends that this task is two-fold: it includes both theory and also practice. While analytic philosophy of religion (APR) tends to emphasize theory and continental philosophy of religion (CPR) tends to emphasize practice (admittedly, these generalizations are only true to a certain extent), APR and CPR are both part of a two-fold task. Throughout the chapter, Benson puts into question any hard distinction between theory and practice.
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Pub Date : 1984-08-01DOI: 10.5840/FAITHPHIL19841317
Alvin Plantinga
In this foundational essay for recent Christian philosophy, Alvin Plantinga offers “advice” specifically to Christian philosophers and, by extension, to any religious philosophers who wish to find a way to integrate their faith with their philosophical practice. After considering philosophical challenges to Verificationism, Plantinga moves on to consider core issues in the epistemology of religious belief and philosophical anthropology. Plantinga defends the idea that Christians can legitimately start with their religious beliefs, rather than being required to begin with supposedly neutral or objective claims upon which their religious belief must be shown to depend. Drawing deeply on the theological framework of John Calvin, Plantinga concludes that Christian philosophers should display more autonomy, more integrity, and Christian courage in their philosophical work.
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