Study of Dīdhitiprakāśikā of Gadhādharabhaṭṭācārya, 17th/18th cent., commentary on Pramāṇyavāda, portion of Tattvacintāmaṇi of Gaṅgeśa, dealing with the concept of authenticity of proofs).

Averros, 1126-1198; criticism and interpretations; Arab philosophers.

Teoría de la educación/J.García Carrasco.-v.1.

This book attempts to resolve some of the oldest and most bitter controversies between the Eastern and Western Christian churches: those concerning the doctrine of God, the nature of salvation, and theological method, all of which converge in the doctrine of deification. Deification was the dominant patristic model of salvation and remained the essential paradigm in the East but was thought to have disappeared from Western theology by the Middle Ages. A. N. Williams examines two key thinkers, each of whom (...) is championed as the authentic spokesman of his own tradition and reviled by the other side. Taking Thomas Aquinas as representative of the West and Gregory Palamas for the East, she presents fresh readings of their work that both reinterpret each thinker and show an area of commonality between them much greater than has previously been acknowledged. (shrink)

A. N. Williams examines the conception of the intellect in patristic theology from its beginnings in the work of the Apostolic Fathers to Augustine and Cassian in the early fifth century. The patristic notion of intellect emerges from its systematic relations to other components of theology: the relation of human mind to the body and the will; the relation of the human to the divine intellect; of human reason to divine revelation and secular philosophy; and from the use of the (...) intellect in both theological reflection and spiritual contemplation. The patristic conception of that intellect is therefore important for the way it signals the character of early Christian theology as both systematic and contemplative and as such, distinctive in its approach from secular philosophies of its time and modern Christian theology. (shrink)