Many scholars argue that Justin is either inconsistent or confused in his view of the Spirit in relation to the Logos. The most decisive section in this discussion is 1Apol. 33, where Justin appears to confuse the titles and unify the functions of the Logos and the Spirit. This essay argues that this apparent confusion is conditioned by Justin’s particular christological reading of Isaiah 7:14 in order to meet the demands of his own understanding of the apostolic faith. The (...) interpretation of Isaiah 7:14 is a unique case with multiple external hermeneutical pressures imposing upon his exegesis, including those coming from competing Jewish exegesis, Greco-Roman mythology, and Marcionite interpretations. At the same time, Justin reads scripture within his own Christian community. Justin’s exegesis of Isaiah 7:14 attempts to account for these external pressures by focusing upon the particular Lukan terminology of ‘Power’ rather than ‘Spirit’ in Luke 1:35, which downplays the function of the Spirit in the incarnation in order to demonstrate that the Logos has come in power. This exegetical move exposes him to binitarian allegations, but does not suggest that Justin is, in fact, a binitarian. What this suggests, however, is that in 1Apol. 33 Justin actually resists confusing the Logos and the Spirit even when a text uses the language of ‘Spirit’, because his exegetical concern is focused on the Logos coming in power. Justin’s exegetical treatment of Isaiah 7:14 and Luke 1:35 reflects the way he is reasoning through the textual and theological complexities of the christological interpretation of scripture and does not suggest that he confuses the functions of the Logos and the Spirit. (shrink)

Romans 7: 14 if. has traditionally been one of the most frequently discussed passages in the whole of the Pauline Corpus. Nevertheless, this pericope has attracted attention more because it is consistently regarded as a crucial part of Paul's theology, than because of its intrinsic exegetical problems. The main issue is whether the ‘split personality’ and the weakness of will should be regarded as essential to the life of the believing Christian; or, rather, as characteristic for those who are not (...) ‘in Christ’ and therefore beyond the power of his Spirit. For the systematic theologian, the question of whether the first person singular in these verses should be understood in an autobiographical sense is a subordinate one. However this particular question is answered, we are still confronted by the main issue. (shrink)

In this article the impact of the Covid-19 virus will be used as a lens to read this Isaianic text. The collective threat of the corona-virus causes trauma on societies and communities on different levels: psychological, physical, existential and communal trauma. Isaiah 7:18–25 also tells us of an historic event which caused extreme trauma to its audience. Verse 18 describes the arrival of the Assyrian army. The prophet compares the Assyrian hosts to the flies “in the rivers of Egypt”, (...) and to the bees in Assyria; that is to say, the invaders will be the innumerable and speedy warriors of the Assyrian king. This portrayal is expanded stating that the flies and the bees will swarm all over the land, penetrate every corner and crack and it will be impossible to get rid of them. The plague of “flies” in the metaphor represents the large numbers, while the “bees” are clearly the aggressive and terrifying ones in this metaphor. Just as the Assyrians, who are about to appear as an unwanted and troublesome multitude of flies and bees from which Ahaz will be unable to free himself and his kingdom, the Covid-19 virus is causing havoc and wreckage to societies all over the world. Contribution: This article reflects theologically on the immense psychological and existential damage of trauma caused by the terrifying and laming fear this virus has on the mental well-being of a society. The theological reflections will engage with a biblical text which also reflects on the traumatic effects of threat and fear that lamed a society. (shrink)

Même s’ils ne sont pas volumineux, les commentaires de l’Ecriture tiennent une place essentielle dans la pratique théologique de S. Thomas. Après avoir rappelé ses clés de lecture et d’interprétation du texte biblique selon les coutumes et traditions de son temps, G. Berceville en vient, à propos du texte crucial de Rm 7,14-25 au « je » du discours de Paul tel que le perçoit S. Thomas. Tout en tenant compte de ce qu’en avaient dit les « Autorités », S. (...) Thomas n’en marquait pas moins ses « préférences » : ce texte, sur le bien difficile à faire et le mal qui se présente au « je », s’applique aussi bien au juste qu’au pécheur. En contrepoint, la lecture de Luther, en réaction contre le naturalisme de la Renaissance, se trouve au terme d’une transformation radicale de la raison et de la philosophie. Cette « lecture » dit à la fois l’étrangeté aujourd’hui de l’exégèse de Thomas et la sensibilité Luther à la dimension historique de l’homme, ce qui structure son « anthropologie théologique ». La question est posée : est-il possible aujourd’hui de se mettre à l’école de Thomas le contemplatif sans rien perdre de l’attention inquiète que notre modernité porte à l’histoire où Dieu vient et fait grâce ?Although they are not voluminous, St. Thomas’s commentaries on Scripture are essential to his practical theology. After recalling the keys to reading and interpreting Biblical texts according to the customs and traditions of his time, G. Berceville arrives at St. Thomas’ interpretation of the “I” in the discourse of St. Paul in the crucial text of Rm 7, 14-25. While taking into account what the “Authorities had said,” St. Thomas nevertheless pointed out his “preferences.” This text, concerning the good which is difficult to do and the evil that presents itself to the “I”, can be applied to the just man as well as to the sinner. In contrast, Luther’s reading – a reaction against the naturalism of the Renaissance – came at the end of a radical transformation of reason and philosophy. This “reading” reveals both the strangeness of Thomas’ exegesis today, and Luther’s sensitivity to the historical dimension of man, which structures his “theological anthropology.” It also raises the question: Is it possible today to follow the school of Thomas the contemplative without losing the uneasy attention our modernity brings to history which God enters and saves? (shrink)

This collection of inspiring and simple-to-use activities will jumpstart students' understanding of philosophy, and is a treasure trove of ideas for building philosophical enquiry into the curriculum. It offers teachers a range of quick, easy and effective ways for developing children's comprehension of and engagement with philosophy, and will help them 'learn how to learn'. With a wealth of activities, including puzzles, class discussion techniques and group tasks, Jumpstart! Philosophy in the Classroom covers the following topics: curiosity and imagination language (...) for thinking critical thinking creating a community of enquiry. Practical and immersive methods will encourage children to think, analyse, evaluate, discuss, judge and arrive at reasoned conclusions across all areas of the curriculum, stimulating philosophical conversation and changing the way that content is processed and understood in the classroom. This book will be a vital resource for all those who want to develop thinking skills and philosophical enquiry in their school. (shrink)

This clear and user-friendly text provides practical guidance on how to incorporate citizenship into the curriculum. It offers a wealth of teaching aids including: * tried-and-tested photocopiable materials * case studies * suggested teaching strategies * comprehensive reference and resource section. Nick Clough and Cathie Holden are fully experienced in the field having both taught in primary and middle schools and both now specialise in providing citizenship education courses for trainee teachers and practising teachers. This up-to-date book will help engage (...) those teaching the new requirement of Education for Citizenship at Key Stages 2 and 3, and along with lively examples of pupils' work and discussions of the changes to the QCA guidelines regarding citizenship, they provide a comprehensive and complete resource. It is also of immense value to curriculum coordinators and to those wishing to know more about the thinking behind education for citizenship. (shrink)

This volume is the product of the Proceedings of the 9th International Congress of Logic, Methodology and Philosophy of Science and contains the text of most of ...

Simple type theory is a higher-order predicate logic for reasoning about truth values, individuals, and simply typed total functions. We present in this paper a version of simple type theory, called PF*, in which functions may be partial and types may have subtypes. We define both a Henkin-style general models semantics and an axiomatic system for PF*, and we prove that the axiomatic system is complete with respect to the general models semantics. We also define a notion of an interpretation (...) of one PF* theory in another. PF* is intended as a foundation for mechanized mathematics. It is the basis for the logic of , an Interactive Mathematical Proof System developed at The MITRE Corporation. (shrink)

This essay will investigate the context – in terms of both sources (by means of influence, transformation, or contrast) and ancient reception – of the concept of the dynamic unity of the Father in the Son and the Son in the Father (John 10:38, 14:10, 17:21) in both ‘pagan’ and Christian Middle-Platonic and Neoplatonic thinkers. The Christians include Clement of Alexandria, Origen, and Gregory of Nyssa, but also Evagrius Ponticus and John Scottus Eriugena. The essay will outline, in ‘Middle Platonism’, (...) the hierarchical theology of a first and second God (and sometimes a third), and in Neoplatonism, Plotinus’ three hypostases arranged in hierarchical order, which will be contrasted with Origen’s and the Cappadocians’ three divine hypostases that are equal – like those of Augustine. Thus, for Origen not only is the Son in the Father, as in a ‘pagan’ Middle and Neoplatonic scheme, but also the Father is in the Son, in a perfect reciprocity of dynamic unity. Origen subscribes to this reciprocity because, as I argue, he is no real ‘subordinationist’, but the precursor of the Nicene and Constantinopolitan line (the Cappadocians, especially Nyssen, developed and emphasised the notion of equality, bringing the three Hypostases of the Trinity to the level of Plotinus’ One, but the premises were all in Origen’s theology and his concept of the coeternity of the three Hypostases and their common divinity: Nyssen, like Athanasius, even use Origen’s arguments in his own anti-Arian polemic, as we shall see). Origen even interpreted Philo’s theology, also close to so-called Middle Platonism, in a non-subordinationistic sense, attributing to the Hypostasis of Logos/Sophia the various dynameis, such as Logos and Sophia, that Philo used most probably in a non-hypostatic sense. I shall also demonstrate how Gregory of Nyssa, significantly following Origen, in his work Against Eunomius used John 14:10a to refute the philosophical argument of Eunomius, who had a profoundly subordinationistic view of Christ with respect to the Father. Gregory’s solution is that neither the Father nor the Son are in an absolute sense, but both are in a reciprocal relation or σχέσις, what I shall present as Gregory’s own version of the dynamic unity (in turn grounded in Origen). I shall also concentrate on the use that Gregory makes of John 17:21-23 to argue that the unity of the Father and the Son, and of all believers – and eventually all humans – in them, is substantiated by the Holy Spirit, who is seen as a bond of unity. I shall study how the notion of the Father in the Son and the Son in the Father relates to the parallel statements in John 14:10, that Christ is in the disciples (and all believers) and these are in Christ – what I will call an ‘expansive’ notion of dynamic unity – and John 17:21, that just as the Father is in the Son and the Son in the Father, so the disciples and all believers too should become ‘one’ in the Father and the Son. Here, as I shall argue, Middle and Neoplatonic henology comes to the fore as a possible background and interpretive lens at the same time. I shall show how Origen joined it to the unifying force of charity-love (agape), in turn a central theme in John, and how Evagrius, performing his exegesis of these verses, interpreted henosis. A coda will explore the corollary of the Divinity ‘all in all’, which is not only a central tenet of Origen’s theology, but also of that of Proclus. It will be pointed out how this concept relates to the issue of the dynamic unity within the divine. (shrink)

Ennead VI.7, the thirty-eighth treatise in order of composition, opens with a sustained attack on the idea that the form and function of various animal organs are the result of divine forethought and deliberation. In the first three chapters of the treatise, Plotinus argues that no formulation of the notion of deliberation can be made consistent with the facts about the nature of the intelligible2 and its priority over the physical world. As has been noted in the past,3 Plotinus's arguments (...) against the Platonic idea that teleological thinking is a genuine cause in the sphere of biology can also be taken, from the standpoint of his own philosophical principles, to be effective against an Aristotelian .. (shrink)

Michael Quante, Menschenwürde und personale Autonomie. Demokratische Werte im Kontext der Lebenswissenschaften Content Type Journal Article Pages 601-603 DOI 10.1007/s10677-011-9278-7 Authors Claudia Wiesemann, Department of Medical Ethics and History of Medicine, University Medical Center Göttingen, Humboldtallee 36, 37073 Göttingen, Germany Journal Ethical Theory and Moral Practice Online ISSN 1572-8447 Print ISSN 1386-2820 Journal Volume Volume 14 Journal Issue Volume 14, Number 5.

7 What Ss Counter- Enlightenment? Mark Cilia i. The critique of the modern age is as old as the age itself. Ever since men began seeking distinction by ...

Francis Bacon, the English philosopher, statesman and jurist, is best known for developing the empiricist method which forms the basis of modern science. Bacon's writings concentrated on philosophy and judicial reform. His most significant work is the Instauratio Magna comprising two parts - The Advancement of Learning and the Novum Organum. The first part is noteworthy as the first major philosophical work published in English. James Spedding and his co-editors arranged this fourteen-volume edition, published in London between 1857 and 1874, (...) not in chronological order but by subject matter, so that different volumes would appeal to different audiences. The material is divided into three parts: philosophy and general literature; legal works; and letters, speeches and tracts relating to politics. Volume 14, published in 1874, contains Bacon's papers from 1619 until his death, including his will, papers about his impeachment, and his treatise on English laws. (shrink)

The focus of this article is on a curious episode at the end of the first book of Tacitus’Annals. It is argued that Tacitus here is at his most metaphoric and allusive, allowing a senatorial debate on the possibly prophetic meaning of an inundation of the Tiber to become a debate about the overwhelming power of the river's namesake Tiberius. Parallels from Dio (and perhaps also from Livy) indicate that inundations of the Tiber by the end of the Republic had (...) become prophetic warnings of the rise of the dynasts undermining the stability of the Republic. In Tacitus, procedural anomalies and suggestive wordplay bring to the fore the religious and constitutional issues that in the Senate's handling of this Tiberineprodigiumreflect its submission to the ever more oppressive power of Tiberius. (shrink)