By Victoria S. Harrison
The Apologetic worth of Human Holiness starts off through offering the 1st entire account of the version of human holiness built via the best theologian Hans Urs von Balthasar. In so doing, the e-book additionally offers the 1st unique explication of his Christocentric philosophical anthropology.
half 2 argues that von Balthasar anticipates a few key advancements in past due twentieth-century Anglo-American analytical philosophy, and that convinced of those advancements - particularly, the `internal realism' of Hilary Putnam - offer strong help for von Balthasar's theological philosophy.
the ultimate half elucidates von Balthasar's center instinct that human holiness is of titanic apologetic worth for non secular religion, and concludes with a brand new, `internalist' conception of non secular pluralism.
The Apologetic worth of Human Holiness may be noticeable as a big and unique contribution to either Philosophy of faith and Theology, and is probably going to end up crucial interpreting in upper-level undergraduate and postgraduate classes in either subjects.
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Extra info for The Apologetic Value of Human Holiness: Von Balthasar’s Christocentric Philosophical Anthropology
26. 42 See Prayer (L), op. , pp. 16f. 39 36 THE APOLOGETIC VALUE OF HUMAN HOLINESS that in the Word 'lies our entire truth'. As we have seen, this means, for von Balthasar, that human beings are oriented towards God, and that they experience their creatureliness. But immediately following the phrase 'our entire truth' is the phrase 'our Idea', which appears to be offered as an equivalent. Left unexplained, the equating of 'our entire truth' with 'our Idea' seems rather obscure. Nevertheless, it is clear from this passage that the 'Idea' is central to von Balthasar's religious epistemology.
See K. Rahner, Foundations 0/ Christian Faith: An Introduction to the Idea o/Christianity (London: Darton, Longman & Todd, 1984), p. 192. 28 Prayer (L), op. , p. 36. 29 How, then, can his portrayal be reconciled with reports of experiencing difficulty in praying? In short, if to pray is to respond to the deepest need within oneself, why is prayer so often frustrated? Von Balthasar recognises that there is, here, a potential problem for his portrayal, and he tries to side-step it by claiming that whatever makes prayer difficult 'is but a later encroachment in opposition to our real truth' -that is, to our nature.
28 Prayer (L), op. , p. 36. 29 How, then, can his portrayal be reconciled with reports of experiencing difficulty in praying? In short, if to pray is to respond to the deepest need within oneself, why is prayer so often frustrated? Von Balthasar recognises that there is, here, a potential problem for his portrayal, and he tries to side-step it by claiming that whatever makes prayer difficult 'is but a later encroachment in opposition to our real truth' -that is, to our nature. 30 Because this 'later encroachment' is deemed to be in opposition to the 'truth' of each human being, he deduces that it cannot really be a part of human nature.