By Donald Wiebe
In a cautious second look of the works of Levy-Bruhl, Wiebe establishes the coherence of Levy-Bruhl's vintage contrast among primitive, or mythopoeic, and clinical notion, protecting that non secular considering is mythopoeic in nature whereas theology -- which thinks approximately faith -- is expounded to trendy Western clinical pondering. The pre-Socratic philosophers, Wiebe indicates, constructed a sort of rational idea notably diverse from the religious-mythopoeic notion that preceded it. even though Plato was once curious about restoration of the pre-philosophic knowledge of historical Greece, he tried this inside a rational, philosophic constitution. Wiebe argues that Christian idea, initially mythopoeic, replaced swiftly below the impression of Hellenistic tradition, and that the Platonization of Christianity brought a component of philosophic pondering which might ultimately undermine its mythopoeic essence. In clarifying the character of spiritual concept and its relation to faith, Wiebe presents a legitimate foundation for the improvement of a normal concept of faith. whereas of specific curiosity to philosophers, theologians, and scholars and students of the research of faith, Wiebe's research attracts upon resources as different as philosophy, heritage, anthropology, and sociology and should for this reason curiosity a person curious about those disciplines to boot.
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Additional info for Irony of Theology and the Nature of Religious Thought
57. This is essentially the substance of much post-Kuhnian apologetics. Whereas apologists used to strive to show that religious (Christian) beliefs were as sound, rational, or justifiable as scientific beliefs, they now tend to argue, rather, that scientific beliefs are no more rational (or no less irrational) than religious beliefs. " I no longer see such an apologetic as feasible for reasons I have set out in my "Religion Transcending Science Transcending Religion . . " and elsewhere. 58. Wilder, Theopoetic: Theology and the Religious Imagination, p.
65. Wilder, Theopoetic: Theology and the Religious Imagination, p. 84. 28 The Irony of Theology ambivalence is the source of paradox and ambiguity, even if not in the massive doses we find in McFague. With the subjection of conceptual theology to theopoetic theology we have also the ascendance of mythopoeic thinking that parallels Louth's and McFague's allegorical and metaphorical thinking - all three characterized as essentially other than logic and science, and as "more than" logic and science, the latter characterization making it, paradoxically, more truly scientific.
And elsewhere. 58. Wilder, Theopoetic: Theology and the Religious Imagination, p. i. "59 He denies that he wishes to disallow rigorous thinking in theology, or the critical study of the origins of the Faith, but claims that there is, and must be, "a revolt against the academy," because our present theological tradition in that context has lost its cogency. And this, he further maintains, is not just a matter of the communication of truth but also of its discovery. Traditional theology requires transformation, for it fails to comprehend the full content of the truth of the Gospel because it does not come to terms with its ruling metaphors.
Irony of Theology and the Nature of Religious Thought by Donald Wiebe