By Torrance Kirby, Rahim Acar, Bilal Bas
ISBN-10: 1443840432
ISBN-13: 9781443840439
From Greco-Roman Antiquity via to the eu Enlightenment, philosophy and non secular concept have been inseparably interwoven. This was once both the case for the preferred common or 'pagan' religions of the traditional international because it was once for the 3 pre-eminent 'religions of the book', particularly Judaism, Christianity, and Islam. The long and concerned come upon of the Greek philosophical culture - and particularly of the Platonic, Aristotelian, and Neoplatonic strands of that culture - at the start with the Hellenistic cults and in this case with the 3 Abrahamic religions, performed a serious position in shaping the fundamental contours of Western highbrow background from Plato to Philo of Alexandria, Plotinus, Porphyry, Augustine, and Proclus; from Aristotle to al-Farabi, Avicenna, al-Gazali, Aquinas and the medieval scholastics, and at last to Meister Eckhart and Nicholas Cusanus and such sleek philosophers and theologians as Richard Hooker, the Cambridge Platonists, Jacob Boehme, and G.W.F. Hegel to call yet a number of. the purpose of the twenty-four essays comprising this quantity is to discover the highbrow worlds of the 3 Abrahamic non secular traditions, their respective methods to scriptural hermeneutics, and their interplay over many centuries at the universal flooring of the inheritance of classical Greek philosophy. The shared objective of members is to illustrate the level to which the 3 Abrahamic religions have created related shared styles of idea in facing the most important spiritual innovations equivalent to the divine, production, windfall, legislation either common and printed, such difficulties because the foundation of evil and the potential for salvation, in addition to defining hermeneutics, that's to claim the style of examining their sacred writings.
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Extra resources for Philosophy and the Abrahamic Religions: Scriptural Hermeneutics and Epistemology
Example text
15 22 Chapter Two am’),17 the conception of God as such becomes engraved on the soul, which enables the reception of prophetic insights mediated through an angel. For Philo, the perfection and immortality of the individual soul consists in its contact with nous, or the divine image. However, it does not follow from this contact that the individual soul is identified with, or assimilated to, its cause. In other words, through contemplation alone the soul cannot be considered an image of God. Nonetheless, Philo does allow a way by which the embodied soul comes to be associated with the divine image.
13 When the soul looks beyond its immediate cause—nous—to the divine principle of all activity, it obtains a conception of God as a wholly immaterial self-existent being whose substance, nonetheless, remains entirely unknowable to the soul. Although the human cannot know God as He really is, he or she must not abandon the quest for knowledge of the divine: “in the same way, though we have no share in a clear image of the truly existent God, we still ought not to renounce our search. For the inquiry, even without a discovery, is 9 Leg.
This amalgam certainly re-emerges as a model in the representation of Constantine by Bishop Eusebius of Caesarea, but it is likely that Philo was known also among the philosophers of late pagan Antiquity. In any case, the divine philosopher and theurge belong to the development of the conceptions of hierarchy in Iamblichus and Proclus and these are now being shown to have influenced the constructions of both Christ and the hierarch in the enormously influential Dionysius the pseudo-Areopagite who also gives evidence of knowing doctrines of Philo.
Philosophy and the Abrahamic Religions: Scriptural Hermeneutics and Epistemology by Torrance Kirby, Rahim Acar, Bilal Bas
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