The Mystery of Being: Faith & reality
Author | : Gabriel Marcel |
Publisher | : |
Total Pages | : 238 |
Release | : 1965 |
Genre | : Consciousness |
ISBN | : |
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Author | : Gabriel Marcel |
Publisher | : |
Total Pages | : 238 |
Release | : 1965 |
Genre | : Consciousness |
ISBN | : |
Author | : Roger E. Olson |
Publisher | : Zondervan Academic |
Total Pages | : 257 |
Release | : 2017-03-14 |
Genre | : Religion |
ISBN | : 0310521564 |
Or at least, such an outlook should unite Christians of all theological and church backgrounds. However, alternate visions of reality often infect and corrupt Christians’ thinking. In The Essentials of Christian Thought, eminent theologian and church historian Roger Olson outlines the basic perspective on the world that all Christians, regardless of the place and time in which they are born, have historically held. This underlying metaphysic accords with all orthodox theologies, whether Calvinist or Arminian, Roman Catholic, Eastern Orthodox, or Protestant, but it separates Christianity from other religious and secular perspectives. It is, quite simply, the essential requirement of a Christian view of the world. Bold and incisive, The Essentials of Christian Thought will prompt thoughtful readers and students to more consciously appropriate the core of their faith, guarding against ideas that subtly but necessarily invite compromise.
Author | : George Pattison |
Publisher | : Fordham Univ Press |
Total Pages | : 193 |
Release | : 2024-07-02 |
Genre | : Philosophy |
ISBN | : 1531506852 |
Exploring the silence of prayer in Post-Kantian philosophy and traditional spirituality A Philosophy of Prayer explores prayer within the perspective of post-Kantian philosophy. Against a background of traditional sources, including Augustine, The Cloud of Unknowing, and the seventeenth-century French school of spirituality, the book uses Schleiermacher, Kierkegaard, Dostoevsky, Heidegger, Berdyaev, Tillich, Marcel, Simone Weil, Emmanuel Levinas, and Jean- Louis Chrétien to provide an interpretation of what is meant by the passivity and self-annihilation of the praying self, suggesting an “apophatics of the personality.” Pattison pays particular attention to the question of language and the implications of the role given to silence in traditional texts, arguing that language remains a defining element of the human–God relationship and that silence is not to be construed as the negation of language but as the revelation of the depth of language itself. The basic structure of prayer is shown to be implicitly eschatological, oriented toward a coming kingdom of justice and peace while, at the same time, expressing a deep desire for ontological homecoming, a tension manifest in, respectively, Levinas and Heidegger. On Pattison’s reading, prayer calls for and develops a particular orientation of the self toward existence, corresponding to the virtue of humility, long understood as the basic Christian virtue. This is shown to be in tension with modernity’s commitment to strong versions of autonomy. However, the choice of humility is not presented as the reinstatement of religious heteronomy but as a free choice of the praying self.
Author | : Pius Ojara |
Publisher | : Peter Lang |
Total Pages | : 496 |
Release | : 2006 |
Genre | : Philosophy |
ISBN | : 9783039109579 |
This book is based on the thought of Gabriel Marcel and offers an introduction to the central categories of Marcel's thought, focusing on his idea of existential humanism. This study deals with the ambivalence of human existence and the concepts of being, ego and bodiliness. The author draws on examples from everyday life with a particular focus on African values and the recovery of the black self.
Author | : Gabriel Marcel |
Publisher | : !London, Harvill |
Total Pages | : 220 |
Release | : 1951 |
Genre | : Consciousness |
ISBN | : |
Author | : Gabriel Marcel |
Publisher | : Read Books Ltd |
Total Pages | : 219 |
Release | : 2011-03-23 |
Genre | : Biography & Autobiography |
ISBN | : 1446547523 |
I hope that this book will be widely read, and I especially commend it to four classes of persons: I. For myself I have come across nothing more important than M. Marcel’s writings here and elsewhere on the problem of metaphysics. I say problem advisedly: for we are all of us these days in the end puzzled as to what exactly metaphysics is. The strict Thomist has his answer: so has the positivist: so too the Biblical theologian who is much too ready to find in the decay of ontology an argument for the authenticity of ‘Biblical perspectives’. M. Marcel was trained in the tradition of idealism: and he knew the influence both of Bergsen and of W. E. Hocking. His conversation with himself certainly betrays their influences: but it is of far wider significance. Professor Ayer and Dr. E. L. Mascall have their answer to the question what ontology is: they have their formulae. Marcel probes beneath these answers; for him ontology is much more than a body of doctrine. It is the intellectual expression of the human situation; what is expressed in the syllogisms of, for instance, Père Garrigou-Lagrange, is valid only in so far as it catches and summarises the very being of man and the universe, as that being is lived through and met with by man in his pilgrimage through life. I find as I read M. Marcel that the frontiers are blurred reflection, metaphysics, spirituality. And that is the strength of his seemingly inconsequent method. In a way he is too wise to suppose that the arguments of the philosophia perennis are enough in their abstract form to convince a man; they only carry conviction in relation to a whole experience of life of which they are the expression. The issues between the Thomist, the positivist, the idealist are not issues simply of doctrine but of life; and to see what they are, one must probe, stretching language beyond the frontiers of poetry, somehow to convey the issues as things through which men live. 2. The book should be studied closely by the moralist whether he be philosopher or moral theologian. Where some of the most familiar ethical ideas are concerned, Marcel reminds us of their ‘inside’ when we so often in our discussion think simply of their ‘outside’. What is a promise? We have our answer pat, our formula which permits us to go on with the discussion of our obligations to keep the promises we have made and so on. We don’t wait to probe. I find myself inevitably using that word ‘probe’ again and again in connection with M. Marcel: for what he does is to probe the unsuspected profundities of the familiar. Most professional students of ethics are morally philistine, men who give little time to penetrating the ‘inside’ of the ideas they are handling. And there Marcel pulls them up short. 3. The book should be widely read by the many Christian ‘fellow-travellers’ of today, those who follow, as it were, afar off the Christian way without themselves coming yet to the point of an act of faith in the Crucified. Its very incompleteness will respond to their groping anxiety, and it will enrich their vision of life. And this it can do because it eschews dogmatic exposition seeking rather to shew the inside of the truly Christian way of life. Fidelity, hope, charity, mystery—these are fundamental categories of the Christian way: and of all these Marcel has much to say, which is in every way fresh and yet at the same time rooted in the tradition of Catholic Christianity. The reader of such a work as Albert Camus’ La Peste, with its preoccupation with the problem of an atheistic sanctity, will understand M. Marcel. In a way he challenges the possibility of Camus’ vision; and he does so not on dogmatic grounds but by an analysis of holiness and goodness which shews indirectly their inseparability from acknowledgment of the all-embracing mystery of God. An age which has known evil as ours has and does still know it, is inevitably interested in goodness; and it is with goodness, as something inevitably issuing out of God because a gift from him, that Marcel’s studies deal. 4. And lastly I commend this book because at a time when minuteness and subtlety of mind are too often the prerogatives of the light-heartedly destructive, he reminds us that a true minuteness and a true intellectual subtlety are rooted in humility and purity of heart, and manifest the soil in which they are nourished by graciousness whose charm none can escape and a strength of argument which none can break.
Author | : Pius Ojara SJ |
Publisher | : Wipf and Stock Publishers |
Total Pages | : 283 |
Release | : 2007-09-01 |
Genre | : Religion |
ISBN | : 1498275966 |
With insights into the thought of Gabriel Marcel, Tragic Humanity and Hope recognizes that in our age scientific knowing is becoming a dominant form of knowledge. The leadership, influence, growth, and gravitational center of human existence depend, it seems, on scientific knowledge. As a result, we live in an information age that prizes production and immediate satisfaction but devalues the cultivation of wisdom. We risk diminishing the significance of sapiential knowing to deal with the immensely complex and intricate domains of human relationality. Furthermore, inquiry into moral discernment methods expands, becoming more diverse; yet, scholarly conversations that engage the vital exigencies as founding moral sensibility seem noticeably insufficient. Tragic Humanity and Hope strives to overcome this lack. But Ojara also seeks ethical groundings that exceed the language of pragmatic utility and aesthetic preference. Foundations of morality cannot exclude questions of the common good and shared moral obligations that free people to reach out to one another with hopes and memories that endow life with shared meaning. Through continuity and cohesion that the interlacing of scientific, sapiential, and moral knowing bring, life becomes a marvelous expression of light, joy, and fervor.