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1. Philosophy and Theology: Volume > 26 > Issue: 2
Jonathan S. Marko

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This essay argues that Locke’s presentation of justification and the soteriological framework in which it is placed in The Reasonableness of Christianity is broad enough to encompass all “Christian” views on the topics except antinomian ones. In other words, the focus of the treatise is not Locke’s personal views of justification and the broader doctrine of salvation but an ecumenical statement of them. Locke’s personal conclusions on certain theological issues discussed in the opening pages of The Reasonableness of Christianity has led most to assume that the soteriological discussion that follows reveals Locke’s own personal theological position despite clear indications of his ecumenical intent in The Reasonableness of Christianity and elsewhere.

2. Philosophy and Theology: Volume > 26 > Issue: 2
Thomas F. O'Meara

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The nephew of the German philosopher Martin Heidegger was ordained a priest in the Roman Catholic Church for the Archdiocese of Freiburg im Breisgau, Germany. Heinrich Heidegger, born in 1928, was the son of Fritz Heidegger (1894-1980), the younger brother of the philosopher. Soon after the ordination of a Roman Catholic to the priesthood he celebrates his First Mass, and after that special Eucharist there follows a dinner and reception enhancing the day. The following pages give a translation of the remarks made in 1954 by Martin Heidegger at the dinner after the First Mass of his nephew Heinrich. There are then some reflections on themes from this brief discourse relating to Heidegger’s thinking, motifs like the disclosure of Being, the centrality of individual existence, and the pervasiveness of history. In 2002, Fr. Heinrich Heidegger responded to an inquiry about the priest’s close relationship to his uncle, and that essay gives a further context for information on Heidegger and faith and church.

3. Philosophy and Theology: Volume > 26 > Issue: 2
Duane Armitage

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This essay argues that Heidegger’s theological thinking, best expressed by his “last god” from his 1930s Contributions to Philosophy, is a radicalization of his early Pauline phenomenology from the 1920s. I claim that Heidegger’s theological thinking, including his onto-theological critique, is in no way incompatible with Christian philosophy, but in fact furthers the Christian philosophical endeavor. The tenability of this thesis rests on disputing three critiques of Heidegger’s theology put forth by John D. Caputo, Richard Kearney, and Jean-Luc Marion, all of whom argue that Heidegger and Christianity are incompatible.

4. Philosophy and Theology: Volume > 26 > Issue: 2
Richard Fafara

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Gilson became familiar with American academic life and language during the summer of 1926 when he first visited the United States and taught two summer courses at the University of Virginia. His international renown as well as his popularity at the University of Virginia resulted in a second visit in 1937 to present the Richard Lectures on Reason and Revelation in the Middle Ages, which focused on the challenging theme of attempting to bring faith and knowledge into an organic unity. His dissection of three main philosophical traditions in the Middle Ages constituted an important step in Gilson reaching a satisfactory understanding of the relationship between philosophy and theology within the thought of Saint Thomas Aquinas.

5. Philosophy and Theology: Volume > 26 > Issue: 2
James R. Pambrun

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This article proposes to elaborate aesthetic judgment. The context is John Dadosky’s call for such an elaboration in light of the theological and philosophical import of a recovery of beauty. Following Dadosky’s suggestion that this be set within Lonergan’s appeal to interiority, the article signals two points in Dadosky’s program: patterns of experience and the role of cognitional operations. The article turns to Mikel Dufrenne’s work on the phenomenology of aesthetic experience. Based on this work, data is presented on behalf of configuring a pattern of cognitional operations that is specific to aesthetic experience and that exemplifies Lonergan’s general empirical pattern of cognitional operations: experience, understanding, judgment.

6. Philosophy and Theology: Volume > 26 > Issue: 2
James B. South Orcid-ID

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rahner papers

7. Philosophy and Theology: Volume > 26 > Issue: 2
Richard Shields

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This article responds to the article by R. R. Reno that appeared in the May 2013 issue of the journal First Things. In that article, Reno calls Rahner a restorationist, an integralist, and the “ultimate establishment theologian,” who reassured but failed to challenge the mind-set of the Church before Vatican II. Reno also claims that Rahner had a negative impact on the Church, blaming him for the many deficiencies Reno sees in contextual, feminist, liberation, and revisionist moral theology. The first part of this current article looks at the term intégrisme, and rebuts Reno’s suggestion that Rahner is an integralist. The second section explores Reno’s charge that “Rahner’s time has passed.” The third part examines the ecclesiologies of Reno and Rahner, highlighting the differences between the two and the implications for theology. The article concludes with a brief discussion of Rahner’s contribution to theology in his own right.
8. Philosophy and Theology: Volume > 26 > Issue: 2
Nancy Dallavalle

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Rahner’s work offers several starting points for Catholic theology’s necessary conversion on gender issues. His theology of the symbol sets the stage for an analysis of how “woman” functions in theological anthropology, and for a discussion of how “male” and “female” should be understood in the light of the critique of feminist thought. In short, how do we understand symbols, theologically, as expressive? Linking Rahner’s day and ours, I will then consider how Marian themes were treated by Lumen Gentium and Sacrosanctum Concilium, and how ecclesial questions since then further illustrate the ongoing struggle over the symbol “woman.” Finally, Rahner’s approach to conversion will be employed, as a way of illustrating the intimacy and ubiquity of sexism, given his sense that conversion engages not only isolated actions, but “the whole human being.”
9. Philosophy and Theology: Volume > 26 > Issue: 2
Mark F. Fischer

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Karl Rahner’s transcendental Christology examined the conditions for the possibility of faith in Christ and presented human nature as developing in response to God’s grace. This article affirms Rahner despite the critiques of Michel Henry, Roger Haight, John McDermott, Patrick Burke, and Donald Gelpi. Rahner’s Christology is not a phenomenology (Henry) but a theology that affirms God’s presence in history. To be sure, some critics have attacked Rahner for emphasizing God’s initiative and diminishing human responsibility (Haight) and for uncritically accepting Greek metaphysics (Gelpi). Yet Rahner rightly depicted Christ as a sacrament of the Father’s will, an event in history with consequences for all time. Other critics have accused him of obscuring the distinction between God and humanity (McDermott) and suggesting that there are two conscious subjects in Christ (Burke). This article accepts Rahner’s view of Jesus as both the presence of God’s Word and the human response to it.
10. Philosophy and Theology: Volume > 26 > Issue: 2
Richard Penaskovic

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