Religion and Human Autonomy: Henry Duméry’s Philosophy of by R.F. de Brabander

By R.F. de Brabander

For such a lot of its profession philosophy of faith has been a debatable dis­ cipline: it has frequently ended up turning into an alternative choice to what it got down to clarify. Born out of the spiritual scepticism of the overdue 17th century it remained for a few years what it was once to Hume and Lessing: an device for criticizing instead of for reading religion. steadily the hostility subsided, yet no longer the tendency to lessen. approximately each of the nice names during this region represents a conception that is going "beyond" religion. Phenomenology replaced that state of affairs. Conceived for exact less than­ status of acts and meanings instead of for the construction of substantial synthe­ ses, its process was once extra apt to yield knowing than feedback. additionally, via distinguishing the precise meanings from the psychic realities of the act, it chased its fans from the quagmire of psychic genesis, causal justification and rational "proof" of the non secular item, and compelled them to be aware of the intentional terminus of the experience.

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Extra resources for Religion and Human Autonomy: Henry Duméry’s Philosophy of Christianity

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30 Whereas St. Bonaventure proclaims the necessary coexistence of faith and philosophical activity in order to cure reason and to guarantee an authentic rationality, St. Thomas maintains that reason, if it stays in its order, can on its own accord attain the truth belonging to this order. Yet, St. Thomas also philosophizes in reference to faith, not because reason needs faith to reinstate itself, but because of the unity of truth. Revealed truth and natural truth, having the same source - God, cannot be opposed to each other.

An Absolute, indeed, which is completely objective or completely subjective is a contradiction. 58 Yet, Dumery, in a later work,59 doubts whether one could use the doctrine of the Trinity in a philosophical discussion. Furthermore, the reference to the dogma of the Trinity is unnecessary in refuting Sartre. The concept of a transordinal One which by its very nature is beyond all determination, and consequently beyond all concept of a determining principle, escapes Sartre's objection which is based upon the subject-object opposition.

82. 60 61 FREEDOM AND RELIGION 19 is apprehended as undetermined force, as pure energy and perfect spontaneity, faith in God becomes the supreme liberation. The function of the Divine Word is not to say for us what we ourselves cannot say. 64 Authentic faith liberates man in a deeper sense than Sartre's freedom, because it recognizes an absolute force of indetermination present in the heart of freedom. When man has recognized this presence, there will be no end to his energy to build and rebuild his universe of determinations.

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