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Terrence Ehrman C.S.C. 《Theology & Science》2013,11(3):271-287
AbstractBonaventure describes the natural world as carmen Dei (song of God) that humanity should be able to detect through philosophical wisdom. Many contemporary evolutionary biologists, however, present the natural world as an argument against God's existence. Evolution is deemed incompatible with Providence and natural causes competitively exclusive of divine ones. These arguments against God are not proper to science, but to scientism. This purported conflict between evolution and faith is overcome by respecting the epistemological boundaries among science, philosophy, and theology, understanding creation as ontological dependence, and having a non-contrastive divine transcendence, in which God's transcendence does not oppose God's immanence. 相似文献
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MARGUERITE LA CAZE 《希帕蒂亚:女权主义哲学杂志》2005,20(3):92-114
Is love essential to ethical life, or merely a supplement? In Kant's view, respect and love, as duties, are in tension with each other because love involves drawing closer and respect involves drawing away. By contrast, Irigaray says that love and respect do not conflict because love as passion must also involve distancing and we have a responsibility to love. I argue that love, understood as passion and based on respect, is essential to ethics. 相似文献
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Terrence P. Ehrman 《Modern Theology》2020,36(2):239-258
Debates in eschatology have been unresolved regarding the place of earthly matter in the resurrection. I analyze the positions of Joseph Ratzinger and Gisbert Greshake and argue in favor of Ratzinger's position. He defends a transphysical bodily resurrection that involves the matter of this world over against Greshake's resurrection in death eschatology and anthropology that entails the resurrection of a phenomenological but not a physical body. What is at stake in this debate is nothing less than the meaning of creation in God's salvific economy. 相似文献
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