Doctrine Of Man Research Articles

On a doctrine of man

On a doctrine of man

Toward a doctrine of man in psychiatry and theology

Toward a doctrine of man in psychiatry and theology

Book Review: The Biblical Doctrine of Man in Society

Book Review: The Biblical Doctrine of Man in Society

Book Review: The Biblical Doctrine of Man in Society

Book Review: The Biblical Doctrine of Man in Society

Renaissance Problems in Calvin's Theology1

Professor Roy W. Battenhouse has recently presented us with a most stimulating and perceptive essay on “The Doctrine of Man in Calvin and in Renaissance Platonism.” In it he argued that the general mode of Calvin's thought about the states of man—innocent, fallen, and saved—conformed to the pattern of Renaissance neoplatonist ideas of the different levels of human existence. Although the specific conclusions and content of Calvin's thinking (e.g., predestination and the denial of free will) were on their face diametrically opposed to those of Pico della Mirandola and Ficino,Calvin's rejection of humanism for theology, and of reason for revelation, seems to have been a rejection more often of conclusions than of basic definitions and assumptions… . Calvin's doctrine of man may have a subterranean dependence on the very Renaissance optimism and rationalism which Calvin sought to reprove and chasten.

Book Review: The Bible Doctrine of Man, the Bible Doctrine of Sin

Book Review: The Bible Doctrine of Man, the Bible Doctrine of Sin

Paul Tillich's doctrine of man

Paul Tillich's doctrine of man

Book Review: Morals and Man in the Social Sciences. By J. V. Langmead Casserley. Longmans. 12s. 6d; The Bible Doctrine of Man. By C. Ryder Smith. Epworth Press. 18s. 6d

Book Review: <scp>Morals and Man in the Social Sciences</scp>. By J. V. Langmead Casserley. Longmans. 12s. 6d; <scp>The Bible Doctrine of Man</scp>. By C. Ryder Smith. Epworth Press. 18s. 6d

On the doctrine of man

On the doctrine of man

On the doctrine of man

On the doctrine of man

On the doctrine of man

On the doctrine of man

On the doctrine of man

On the doctrine of man

The New Barth;Observations on Karl Barth's Doctrine of Man

The sixth volume of the Basel theologian's monumental Dogmatics (Church Dogmatics, Vol. III, Part 2) is not only, like the earlier volumes, a significant work, but like the fifth, and even more than it a work full of surprises. I have no hesitation in associating myself with the judgment of my Danish colleague Prenter,2 who calls it “the culmination so far of the whole powerful work”. Barth devotes several pages of this volume to a notable discussion of my own anthropology, published fifteen years ago (Man in Revolt). In it he puts to me the question whether we mean the same thing or not (p. 155 ff.). There arises thus for me not merely the occasion but also the necessity of abandoning our mutual practice of not reviewing one another's works. The following pages are not intended to provide a survey of the whole work but only to bring out some specially important points. Naturally, then, they will be fully understood only by those who have some knowledge of both works. I have already given a brief affirmative reply to Barth's question in the second volume of my own Dogmatics (p. 95) after a hasty glance through his Doctrine of Man which came into my hands only after the completion of my own MS., but feel myself now obliged to state more precisely the reasons for this assent and to add some qualifications.

The Doctrine of God in Personalism

THE THOMIST A SPECULATIVE QUARTERLY REVIEW OF THEOLOGY AND PHILOSOPHY EDITORS: THE DoMINICAN FATHERS OF THE PRovINCE OF ST. JosEPB Publishers: The Thomist Press, Washington 17, D. C. VoL. XIV APRIL, 1951 No. 9l THE DOCTRINE OF GOD IN PERSONALISM I T HEISM has an obvious significance for any philosophical system which claims to uphold the intrinsic value of finite persons. Historically, the Christian' teaching on the inestimable value of the human person has been closely linked with the theistic conception of God, through the doctrine of man's final end. Personal immortality, and the existence of a personal, Infinite God have been the foci around which Christian thought on this matter has revolved. The notion of God as creative and provident, with the consequent concept of man's personal destiny, was decisive in the formulation of a Christian Personalism. A decisive advance was thereby accomplished on the Greek conception of man and the universe. The necessitarianism of Greek metaphysics, and the lack of a doctrine of creation, prevented the Greeks from ever formulating a comprehensive philosophical explanation of 161 16~ JOHN A. CREAVEN the world and man, and rendered impossible the task of building up a religious world-view which could be validated by philosophic principles. " When Greek philosophy came to an end," says Gilson, " what was sorely needed for progress in natural theology was progress in metaphysics." 1 And, as Gilson remarks, when such progress was made by the fourth century, A. D., it was made wholly and decisively under the influence of the Christian religion. It is but natural, therefore, that the many systems recently competing for favor under the rather elastic title of "Personalism " have, for the greater part, a strongly theistic flavor. Such systems unanimously find in the person the ultimate unit of reality. and agree on giving a primary place· 1)o the doctrine of personality. But the lesson of history is that any attempt to found the value of the human person independently of any relation to a transcendent, personal God is doomed to failure. No true Personalist can, then, afford to neglect the claims of Theism and natural theology to a place in his ..system. Hence the strongly theistic flavor of most forms of Personalism, indicating that they are in this matter, though often unconsciously, the heirs of the Christian tradition. One can scarcely fail to notice the insistence with which the problem of God returns in the successive issues of The Personalist.2 This theistic bias has been strengthened through the strong influence that has been exercised, historically, on Personalism by the current of thought known as "Personal Idealism." s The group o1 British philosophers who were protagonists of this doctrine represent a vigorous reaction, within idealism, against the Absolutism and monism of German Hegelianism. Combating the pantheistic 1 E. Gilson, God and Phuosophy, New Haven, Yale University Press, 1941, p. 87. "Published by the University of Southern California, Los Angeles. 8 R. Metz regards this school as a part of the Neo-ldealist movement (Cf. A Hundred Years of British Philosophy, pp. 880-898). Among the typical representatives of the school he lists A. S. Pringle-Pattison, J. Seth, W. R. Sorley, and H. Rashdall. While their general positions present many similarities, there is no rigid, systematic unity; their writings represent a general attempt often not very original, to strike a compromise between Absolutism and extreme pluralism. Cf. infra for an evaluation of their attempt. THE DOCTRINE OF GOD IN PERSONALISM 168 tendency of Hegel, they defended the personal character of God, and the individual value of the human person. Hegelian panlogism had rendered impossible even a modified pluralism, by its merging of human and divine consciousness in an unique, universal Self. The personal idealists strove to establish the value of :finite personality, by restoring it to the epistemological setting in which it had been envisaged by Kant.4 Such attempts served as a wholesome reaction against the Hegelian Absolutism and the Neo-Hegelianism of Bradley, Bosanquet and Green. Still, the general positions reached were often' unsatisfactory from the theistic standpoint.5 And, in so far as they purported to safeguard :finite personality, their doctrines . were fr_equently, from the metaphysical...

Book Review: Calvin's Doctrine of Man

Book Review: Calvin's Doctrine of Man

The Doctrine of Man in Calvin and in Renaissance Platonism

The Doctrine of Man in Calvin and in Renaissance Platonism

Victorinus and the Imago Dei

The doctrine of man as the Imago Dei has been brought out into the forefront of theological speculation in recent years, especially by Emil Brunner and Karl Barth; and Catholic theologians fully admit that Christian tradition needs to be re-explored before an adequate theological statement can be made in the face of the existentialist writers. The great problem, of course, is how can the two apparently irreconcilable trends in Christian tradition be synthesised without prejudice to the truth which each enunciates. How, in short, can the classic theory of St. Augustine be reconciled with the far too little known Imago Christi stress of Tertullian and St. Irenaeus? The latter school taught that man was made to the image of God in the sense that he was made after the pattern of the Christ coming in the flesh to redeem mankind : this school therefore strongly stresses the corporal likeness as a basic element in the Image doctrine. St. Augustine on the other hand, basing himself on a subtle analysis of the nature of the ‘mens,’ contends that man is made to the image of the Trinity itself, and carries in his soul a reflection of the divine life. This theory is then concerned to emphasise man’s spiritual nature as the most important element in the Imago doctrine.

The Christian doctrine of Man

The Christian doctrine of Man

Thinking Animals 1

ABOUT ten years ago it became known that “Clever Hans,” an Arab stallion owned by a Herr von Osten in Berlin, was able to answer arithmetical and other questions, tapping out the reply with his fore-foot. Notoriety led to heated controversy, and the appointment of committees to investigate. The second of these, under Prof. Stumpf, resulted ifl Pfungst's book, explaining everything in terms of signals consisting in slight movements made unconsciously by some person present knowing the answer. This seemed to have solved the problem finally until the appearance of Krall's book in 1912. The author, a wealthy jeweller of Elberfeld and friend of von Osten's, had after the latter's death continued to experiment, obtaining results which, he claimed, refuted Pfungst's explanation. This laim found support in a report signed by the zoologists, Kraemer, Sarasin, and Ziegler, asserting that signalling was excluded since correct answers were given even when. none of the human participanth was visible to the animal. The opinions expressed on Krall's book vary from that of Prof. Dexler—“a shameful l)lOt on German literature,” to that of Prof. Ostwald, who foresees that it will “as clearly mark. the beginning of a new chapter in the doctrine of man's place in nature as Darwin's chief work did in its day.”

Theological and Philosophical WorksThe Christian Religion: Its Meaning and Proof. J. Scott LidgettSystematic Theology: Vol. II "The Doctrine of Man". Augustus Hopkins StrongChristian Agnosticism as Related to Christian Knowledge. E. H. Johnson , Henry C. VedderAmerican Philosophy: The Early Schools. I. Woodbridge RileyThe Philosophical Basis of Religion. John Watson

Previous articleNext article FreeRecent Theological LiteratureTheological and Philosophical Works The Christian Religion: Its Meaning and Proof. J. Scott Lidgett Systematic Theology: Vol. II "The Doctrine of Man". Augustus Hopkins Strong Christian Agnosticism as Related to Christian Knowledge. E. H. Johnson , Henry C. Vedder American Philosophy: The Early Schools. I. Woodbridge Riley The Philosophical Basis of Religion. John Watson Benjamin Lewis Hobson, Clarence Augustine Beckwith, Alfred H. Lloyd, and James Gibson HumeBenjamin Lewis Hobson Search for more articles by this author , Clarence Augustine Beckwith Search for more articles by this author , Alfred H. Lloyd Search for more articles by this author , and James Gibson Hume Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Volume 12, Number 3Jul., 1908 Article DOIhttps://doi.org/10.1086/478774 Views: 34Total views on this site Journal History This article was published in The American Journal of Theology (1897-1920), which is continued by The Journal of Religion (1921-present). PDF download Crossref reports no articles citing this article.