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231.133.11 --- #gsdb3 --- 231.133.11 Kenbaarheid van God --- Kenbaarheid van God

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"In this chapter I argue for a reassessment of current academic opinion regarding the theme of the spiritual senses in the writings of Origen of Alexandria (c. 185--c. 254). Specifically, John Dillon has claimed that it is exclusively in Origen's late works that one finds a 'proper' doctrine of the spiritual senses (the crucial features of which will be discussed below).1 Dillon argues that Origen's early works, by contrast, evince only a metaphorical use of the language of sensation.2 The early Origen, according to this reading, is not actually describing the perception of spiritual realities, as is typically thought. Instead, in his early writings Origen uses terms such as 'seeing' and 'hearing' in a figurative manner to describe 'understanding', placing no particular value on the sensory dimension to the terms. In contrast to this assessment, however, I argue here that unexamined aspects of Origen's early writings in fact demonstrate noteworthy continuities between his early and late uses of sensory language. In particular, portions of Origen's early scriptural commentaries and Deprincipiis show that his 'doctrine of the spiritual senses' emerges much earlier than has been recently supposed"-- "Is it possible to see, hear, touch, smell and taste God? How do we understand the biblical promise that the 'pure in heart' will 'see God'? Christian thinkers as diverse as Origen of Alexandria, Bonaventure, Jonathan Edwards and Hans Urs von Balthasar have all approached these questions in distinctive ways by appealing to the concept of the 'spiritual senses'. In focusing on the Christian tradition of the 'spiritual senses', this book discusses how these senses relate to the physical senses and the body, and analyzes their relationship to mind, heart, emotions, will, desire and judgement. The contributors illuminate the different ways in which classic Christian authors have treated this topic, and indicate the epistemological and spiritual import of these understandings. The concept of the 'spiritual senses' is thereby importantly recovered for contemporary theological anthropology and philosophy of religion"--

Senses and sensation --- Religious aspects --- Christianity. --- 231.133.11 --- -Sensation --- Sensory biology --- Sensory systems --- Neurophysiology --- Kenbaarheid van God --- -Kenbaarheid van God --- 231.133.11 Kenbaarheid van God --- -231.133.11 Kenbaarheid van God --- Sensation --- Knowledge, Theory of --- Psychophysiology --- Perception --- Religious aspects&delete& --- Christianity --- Christian church history --- Christian spirituality --- God (Christianity) --- Theological anthropology --- Knowableness. --- History of doctrines. --- Man (Christian theology) --- Knowableness of God --- Knowledge of God (Knowableness of God) --- Knowledge (Knowableness) --- Arts and Humanities --- Religion --- Senses and sensation - Religious aspects - Christianity.

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Theology. --- Eschatology. --- Image (Theology) --- 246.3 --- 231.133.11 --- Eschatology --- Theology --- Christian theology --- Theology, Christian --- Christianity --- Religion --- Christian art and symbolism --- Communication --- Last things (Theology) --- Religious thought --- Theology, Doctrinal --- Beelden in kerken. Beeldenverering. Iconoclasme --- Kenbaarheid van God --- Religious aspects --- 231.133.11 Kenbaarheid van God --- 246.3 Beelden in kerken. Beeldenverering. Iconoclasme

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Parler de Dieu est aussi perilleux que necessaire. Aujourd'hui, pas plus qu'autrefois, il ne convient pas, en cette matiere cruciale entre toutes, de se contenter d'un simple mutisme. Mais de Dieu, on ne saurait poser une connaissance par l'homme sans qu'il faille alors poser une inconnaissance plus grande encore. La connaissance de Dieu, en derniere instance, est evenement eschatologique, qui dans l'histoire ne peut que s'anticiper. Le parcours ici propose comprend pas moins de dix-huit chapitres. Pour en avoir une synopse plus aisee, il convient de les regrouper, comme l'indique la Conclusion de l'ouvrage, en sept ensembles. Un premier ensemble (chapitres I et II) traite de l'acces a Dieu d'abord par le chemin de la religion (chap. I), puis par celui de la theologie naturelle (chap. II). Un deuxieme ensemble (embrassant les chapitres III a V) presente les preuves de Dieu (chap. III), leur critique par Kant (chap. IV), et le depassement hegelien de la critique kantienne (un depassement pretant lui-meme le flanc a la critique, chap. V). Dans un troisieme ensemble (incluant les chapitres VI et VII), les monotheismes (chap. VI) contrastent avec les atheismes (chap. VII). Un quatrieme ensemble (chapitres VIII et IX) considere le langage religieux (chap. VIII), la doctrine de l'analogie et la theologie negative (chap. IX). Un cinquieme ensemble (chapitres X a XIII) a trait a l'experience chretienne (chap. X), la mystique (chap. XI), l'inconnaissance de Dieu selon Eckhart (chap. XII), et la question de Dieu chez Heidegger (chap. XIII). Un sixieme ensemble (chapitres XIV et XV) aborde les deux themes principaux de la theologie fondamentale (saisie en tant que partie de la theologie) : la revelation (chap. XIV) et la foi (chap. XV). Un septieme et dernier ensemble (chapitres XVI a XVIII) s'interroge sur l'essence et les attributs de Dieu (chap. XVI), le rapport entre le Dieu impassible et la mort (chap. XVII), et la vision du Dieu invisible dont jouissent les bienheureux apres la mort (chap. XVIII). On peut distribuer ces sept ensembles en trois parties principales : on passe de la thematique des diverses religions et de la raison " naturelle " (premier et deuxieme ensembles) au differend entre monotheisme, notamment chretien, et differentes formes d'atheisme, voire de mysticisme purement naturaliste (troisieme, quatrieme et cinquieme ensembles) ; et on se centre, pour finir, sur la foi catholique dans la revelation du Dieu trinitaire librement engage dans la kenose redemptrice, et sur l'esperance de la " vision " (sixieme et septieme ensembles).

Doctrine of God (christianism) --- God --- Philosophical theology --- Negative theology --- 231.133.11 --- GBIB: jesuitica --- 231.133.11 Kenbaarheid van God --- Kenbaarheid van God --- Theology, Philosophical --- Philosophy and religion --- Theology, Doctrinal --- Metaphysics --- Misotheism --- Monotheism --- Religion --- Theism --- History of doctrines --- Knowableness&delete& --- Proof --- Proof&delete& --- Knowableness

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This work documents the development of scholastic argumentation in 13th century Europe. It traces the rise of a formal model of science and resulting accommodations in traditional attitudes towards human cognition, especially with regard to the role of divine illumination.

God (Christianity) --- Knowledge, Theory of (Religion) --- Religion and science --- Knowableness --- History of doctrines. --- History. --- Thirteenth century. --- Dertiende eeuw --- Thirteenth century --- Treizième siècle --- 231.133.11 --- -Religion and science --- -Thirteenth century --- God --- -13th century --- Middle Ages --- 231.133.11 Kenbaarheid van God --- Kenbaarheid van God --- Christianity and science --- Geology --- Geology and religion --- Science --- Science and religion --- Religious knowledge, Theory of --- Religion --- Theology, Doctrinal --- Metaphysics --- Misotheism --- Monotheism --- Theism --- History --- -History of Doctrines --- Religious aspects --- Philosophy --- Epistemology, Religious --- Religious epistemology --- Christianity --- Trinity --- Knowableness&delete& --- History of doctrines --- History of controversy --- 13th century --- God (Christianity) - Knowableness - History of doctrines. --- Knowledge, Theory of (Religion) - History. --- Religion and science - History.