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Published online by Cambridge University Press: 01 January 2024
People cannot receive information about philosophy while being themselves dispensed from philosophising, thinking. This requirement is reasonable, since “all men desire to know”. A dualist approach to philosophy and theology obscures that they are the same. Revelation is immanent within the thinking person and grace, pace Thomas, is not extrinsic. Ecumenism, the principle, underpins this. So the philosophy of theology transcends external confessionalism, as does Christian faith itself.
1 Hegel, C.W.F., The Phenomenology of Mind, Harper Torchbooks, New York, 1966, pp. 759–760Google Scholar.
2 This term is to be preferred to “bisexual”, which refers rather to the consequent behaviour and inclination of the trans-sexual person or even to an arbitrary attitude available to anyone.
3 Thus that Hegel rejected evolution of species is not explained simply by his having lived before Darwin, who, incidentally, was himself doubtful, admitting the lack of evidence.
4 It is also quite striking that in an article on the Trinity in Sacramentum Mundi Rahner disdains even to mention Hegel's Trinitarian thought, even though he complains that the doctrine has not developed since the fourteenth century Greek Orthodox speculations. Unlike God, Rahner is clearly a “respecter of persons” here. He might at least have chided Augustine with anticipating the unnamed inheritor rather than recalling the Gnostics. Orthodoxy, anyway, has always “verged upon” heresy, though knowing how to “keep off the grass”.
5 G.W.F. Hegel, Enc. 24, subtext. Cf. this whole section.
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