By Oliver D. Crisp, Michael C. Rea
Philosophy within the English-speaking international is ruled by means of analytic ways to its difficulties and initiatives; yet theology has been ruled via replacement ways. Many might say that the present nation in theology isn't mere old twist of fate, yet is, quite, how issues needs to be. nevertheless, many others might say exactly the contrary: that theology as a self-discipline has been beguiled and brought captive via 'continental' ways, and that the consequences at the self-discipline were mostly deleterious. The methodological divide among systematic theologians and analytic philosophers of faith is ripe for exploration. the current quantity represents an try to start a much-needed interdisciplinary dialog concerning the worth of analytic philosophical methods to theological themes. many of the essays herein are sympathetic towards the company the editors are calling analytic theology; yet, with a watch towards stability, the quantity additionally contains essays and an advent that try and supply extra serious views on analytic theology.
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Additional info for Analytic Theology: New Essays in the Philosophy of Theology
Representative examples of recent constructive systematic theology include the work of Ju¨rgen Moltmann, Wolfhart Pannenberg, Eberhard Ju¨ngel, Thomas Torrance, John Webster, Colin Gunton, Robert Jenson, Millard Erickson, and many others. : IVP, 1993). In the UK, John Hick’s work in religious pluralism might be construed as a project in theological method, or as having important methodological implications. 34 Oliver D. Crisp out this methodology, including a number of diVerent ways in which analytic theology could be understood, I shall try to indicate where my own sympathies lie.
Surely I want to assemble the chair in the right way in order to use it. Similarly, it seems to me that the analysis of Christian doctrine may be a way of making sense of what we are capable (in the face of divine mystery), in order to rightly deploy the doctrines concerned in the life of the Church. We come to the second characteristic of analytic theology, having to do with the use of reason. Here we will need to consider some aspects of traditional theological prolegomena in order to grasp that, for the analytic theologian, understanding a matter is independent of believing it.
Nobody that I am aware of has actually accused critics of empiricism of being ‘ahistorical’ in just 29 See p. 5 above. 30 For defense of this claim, see esp. van Fraassen, Empirical Stance, ch. 2. 31 One might concede that empiricism could be propositionally described—say, at book length, in a way that amounted to tracing out its history and development, its contours at various times in history, and so on. But, of course, this sort of ‘propositional characterization’ of empiricism is not one that would facilitate projects that aim to draw out the logical consequences of empiricism, or to test it for internal coherence, or any such thing.