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Artigos de revistas sobre o tema "Christian philosophy"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 25 de julho de 2025

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1

Burgos Velasco, Juan Manuel. "Christian Philosophy, Christian Philosophers or Christians Making Philosophy?" Forum Philosophicum 28, no. 1 (2023): 27–46. http://dx.doi.org/10.35765/forphil.2023.2801.02.

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The objective of this paper is to reflect on the proper way for Christians to do philosophy, in respect of which I have been inspired by a phrase attributed to Cardinal Newman: “We do not need Christian philosophy. We need Christians making good philosophy.” This sentence can appear controversial, but I believe it is not, if its content is made explicit in an appropriate way. To better develop what I understand Newman to be proposing here, I have added another category to his statement, with the consequence that my own text falls into three sections: 1) on Christian philosophy; 2) on Christian

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2

Edwards, Mark. "Michael Psellus on Philosophy and Theology." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (2021): 81–100. http://dx.doi.org/10.24193/subbto.2021.1.03.

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"This paper explores the use of the terms theologia and philosophia in the philosophic opuscula of Michael Psellus, especially those which are dedicated to the Chaldaean Oracles. It begins with a review of previous pagan and Christian usage, the conclusion of which is that Christians rejected the pagan distinction between theologoi, as inspired conduits of divine truth, from philosophers who interpreted such revelations under the rubric of theologia. For Christians Greek theologoi were mere purveyors of myth; theologia was not a branch of philosophy but the exposition of truths revealed in scr

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3

Čížek, Jan. "The “Christian Natural Philosophy” of Otto Casmann (1562–1607): A Case Study of Early Modern Mosaic Physics." Folia Philosophica 49 (June 29, 2023): 1–17. http://dx.doi.org/10.31261/fp.15474.

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This article aims to present a detailed analysis of the “Christian natural philosophy” elaborated by the German humanist philosopher and theologian Otto Casmann (1562–1607) in his various works. To this end, Casmann’s general idea of philosophia Christiana is discussed and critically evaluated. Regarding natural philosophy, or physics, attention is paid mainly to topics such as cosmogony and cosmology, which Casmann promised to have developed biblically and independently of the pagan (namely Aristotelian) tradition. However, when Casmann’s natural philosophy is analyzed in detail, his resolute

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4

Tamas, Iosif. "The beginnings of christian philosophy: “Fides et ratio”, Chapter IV." DIALOG TEOLOGIC XXIV, no. 47 (2021): 34–50. http://dx.doi.org/10.53438/dbqc7337.

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In the twentieth year of his pontificate, on September 14, 1998, on the Exaltation of the Holy Cross, Pope John Paul II reads the Encyclical Letter on the Relationships between Faith and Reason “Fides et ratio”. The concept of “Christian philosophy” takes on meaning and receives new contributions to the definition of the phrase. Chapter IV of the Encyclical Letter emphasizes the significant stages of the encounter between faith and reason, the drama of the separation between the two, and the eternal novelty of St. Thomas’ thought. Christian philosophy can only be a realistic philosophy, and as

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5

Kevane, Eugene. "Christian Philosophy." Augustinian Studies 17 (1986): 47–83. http://dx.doi.org/10.5840/augstudies1986172.

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Dougherty, Jude P. "Christian Philosophy." Monist 75, no. 3 (1992): 283–90. http://dx.doi.org/10.5840/monist199275314.

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Hasker, William. "Christian Philosophy." Faith and Philosophy 10, no. 1 (1993): 107–12. http://dx.doi.org/10.5840/faithphil199310131.

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D’Andrea, Thomas D. "Christian Philosophy." Faith and Philosophy 13, no. 2 (1996): 279–86. http://dx.doi.org/10.5840/faithphil19961324.

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Wilhelmsen, Frederick D. "Christian Philosophy." American Catholic Philosophical Quarterly 69, no. 1 (1995): 106–8. http://dx.doi.org/10.5840/acpq199569152.

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O’Daly, G. J. P. "CHRISTIAN PHILOSOPHY." Classical Review 48, no. 2 (1998): 358–60. http://dx.doi.org/10.1017/s0009840x98750012.

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11

Ramelli, Ilaria. "Origen, Patristic Philosophy, and Christian Platonism Re-Thinking the Christianisation of Hellenism." Vigiliae Christianae 63, no. 3 (2009): 217–63. http://dx.doi.org/10.1163/157007208x377292.

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AbstractOrigen was a Christian Platonist, which his adversaries (both Christians who opposed Greek philosophy and pagan philosophers like Porphyry who saw Christianity as a non-culture) considered to be a contradictio in adiecto. His formation and teaching centred on philosophy, and his Περì αρχων in its structure was inspired not so much by earlier Christian works as by pagan philosophical works stemming from the selfsame authors as those appreciated at Ammonius' and Plotinus' schools. A close examination of all extant sources and a careful investigation of Origen's philosophical formation, r

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Octa Maria Sihombing, Jordi Istandar, and Evi Mariani. "Music And Philosophy In Relation To Christian Belief." Jurnal Riset Rumpun Seni, Desain dan Media 3, no. 1 (2024): 50–79. http://dx.doi.org/10.55606/jurrsendem.v3i1.2358.

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This research explores the relationship between music and philosophy within the context of Christian faith. The research methodology employed is descriptive and qualitative, utilizing a hermeneutic approach that involves literature review, in-depth interviews, and qualitative analysis. The findings indicate that music, as an art form that utilizes sound, plays a significant role in expressing Christian faith, facilitating church worship, and fostering fellowship. Christian philosophy is the study of the nature of reality. It helps to understand the meaning of music in the context of Christian

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Laoh, Gerald F. J., Yusak Tanasyah, Abednego Tri Gumono, and Bobby Kurnia Putrawan. "IMPLIKASI FILSAFAT HEGEL DALAM ETIKA PENDIDIKAN KRISTEN." JPAK: Jurnal Pendidikan Agama Katolik 24, no. 2 (2024): 212–27. http://dx.doi.org/10.34150/jpak.v24i2.614.

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It is undeniable that some philosophical sciences greatly influence Christian education today. In some universities, philosophy is combined with Christian theology and even produces scholars of philosophy of theology. Methods and philosophies of thinking in philosophy are often applied in scientific studies of Christian education today to find an objective truth. In this study, the researcher examines the implications of the thought of a famous modern philosopher, namely George W. F Hegel, on Christian education. Researchers find both in the study of literature that there are several contribut

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Gea, Leniwan Darmawati. "Book Review." THEOLOGIA INSANI (Jurnal Theologia, Pendidikan, dan Misiologia Integratif) 3, no. 1 (2024): 110–13. http://dx.doi.org/10.58700/theologiainsani.v3i1.63.

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The book "Philosophy of Christian Education: Laying the Foundations and Philosophy of Christian Education amidst the Challenges of World Philosophy" written by Khoe Yao Tung makes an important contribution to Christian Education, because the book aims to stimulate educators to think about issues of metaphysics, epistemology and axiology to develop a philosophy based on truth from a Christian perspective. This book is needed to equip educators to understand the importance of philosophy for Christian education, which has become increasingly unrecognized recently. To fulfill this, the author outl

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Djuth, Marianne. "Ancient and Christian Philosophy in Cassian’s Collationes." Mayéutica 50, no. 109 (2024): 5–24. https://doi.org/10.5840/mayeutica2024501091.

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This article examines the way in which John Cassian incorporated various aspects of ancient philosophy into Christian monastic philosophy in the Collationes. Cassian was able to do so because the affinity between ancient and Christian philosophers in late antiquity rested on the common ground of lived philosophy. Unlike purely cognitive philosophy that expressed no interest in self-perfection, lived philosophy had a transformative function that encouraged the individual to acquire the art of living well. During this period Christian philosophers like John Cassian also adopted the distinction b

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Moser, Paul K. "Philosophy, Christian Philosophy, and Christian Faith: Reply to Hasker." Roczniki Filozoficzne 64, no. 4 (2016): 41–54. http://dx.doi.org/10.18290/rf.2016.64.4-3.

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TRABBIC, JOSEPH G. "A critique of Heidegger's critique of Christian philosophy in theIntroduction to Metaphysics." Religious Studies 53, no. 1 (2015): 71–86. http://dx.doi.org/10.1017/s0034412515000505.

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AbstractMartin Heidegger argues against the possibility of Christian philosophy in hisIntroduction to Metaphysics. Christians, Heidegger tells us, cannot authentically ask the fundamental question of philosophy – ‘Why are there beings at all rather than nothing?’ – because they already suppose that they have an answer to this question in their Creator-God. Moreover, Christianity, says Heidegger, takes philosophy to be foolishness and, thus, would never try to answer its questions in the first place. Finally, Heidegger insists that any thoughtful questioning in a Christian context is theology a

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Mbamara Sebastine, Kingsley. "Stanisław Kamiński’s Philosophy as Christian Philosophy." Studia Philosophiae Christianae 57, no. 2 (2021): 125–44. http://dx.doi.org/10.21697/spch.2021.57.a.12.

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This article argues that Kaminski’s concept of philosophy meets the requirements for being a Christian philosophy as articulated by John Paul II. In the encyclical letter Fides et Ratio, John Paul II affirmed the possibility, existence, meaning, and need for a Christian philosophy. He distinguished three stances of philosophy concerning the Christian faith. First, philosophy should be completely independent of the Biblical Revelation but implicitly open to the supernatural. A second stance adopted by philosophy is often designated as Christian philosophy. Third, philosophy presents another sta

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Hereth, Blake. "Queer Advice to Christian Philosophers." European Journal for Philosophy of Religion 14, no. 1 (2022): 49–75. http://dx.doi.org/10.24204/ejpr.2022.3291.

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Philosophy of religion is dominated by Christianity and by Christians. This, in conjunction with the historically anti-LGBTQIA bent of Christian thinking, has resulted in the exclusion of less dominant and often marginalized perspectives, including queer ones. This essay charts a normative direction for Christian philosophers and for philosophy of religion, a subfield they dominate. First, given some of the unique ways Christian philosophy and philosophers have unjustly harmed queers, Christian philosophers as a group have a responsibility to communities their group has oppressed to prioritize

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Amoran, Oluwafemi Samuel. "Interplay of Christian Apologetics and Christian Philosophy." Asian Journal of Interdisciplinary Research 2, no. 3 (2019): 37–45. https://doi.org/10.5281/zenodo.15557274.

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Over the years, have there been severe misconceptions about the nature of philosophy; most often when people hear about it, without minding its scope, what comes to mind is that philosophy is against God. The reason has been that philosophy is believed to be a movement, or academic course that opposes the existence of God or negates the principles of biblical dispositions. Whereas, philosophy as thought of by many is not fiction, or a teaching against God as perceived, neither is it trickery, but truth telling, enacting facts and making complicated issues clear enough to be understandable. Nat

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21

Ross, James F. "On Christian Philosophy." Monist 75, no. 3 (1992): 354–80. http://dx.doi.org/10.5840/monist19927531.

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Plantinga, Alvin. "Augustinian Christian Philosophy." Monist 75, no. 3 (1992): 291–320. http://dx.doi.org/10.5840/monist199275319.

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Johnson, Patricia Altenbernd. "Feminist Christian Philosophy?" Faith and Philosophy 9, no. 3 (1992): 320–34. http://dx.doi.org/10.5840/faithphil19929321.

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Stachewicz, Krzysztof. "On Christian philosophy." Logos i Ethos 51 (January 28, 2020): 41. http://dx.doi.org/10.15633/lie.3468.

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Plantinga, Alvin. "On Christian Philosophy." Journal of the American Academy of Religion LVII, no. 3 (1989): 617–21. http://dx.doi.org/10.1093/jaarel/lvii.3.617.

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Robbins, J. Wesley. "On Christian Philosophy." Journal of the American Academy of Religion LVII, no. 3 (1989): 622–24. http://dx.doi.org/10.1093/jaarel/lvii.3.622.

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27

Davis, Stephen T. "Recent Christian Philosophy." Philosophia Christi 21, no. 1 (2019): 17–20. http://dx.doi.org/10.5840/pc20192114.

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Moser, Paul K. "Philosophy and Spiritual Formation: From Christian Faith to Christian Philosophy." Journal of Spiritual Formation and Soul Care 7, no. 2 (2014): 258–69. http://dx.doi.org/10.1177/193979091400700209.

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BĂLAN, Diana-Carmen. "Prefigurări ale concepţiei creştine asupra sufletului în filosofia lui Platon/Foreshadowing of the Christian Conception of the Soul in Plato’s Philosophy." Annals of “Dunarea de Jos” University of Galati. Fascicle XVIII: Philosophy 10, no. 1 (2021): 81–96. https://doi.org/10.35219/philosophy.2020.07.

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The present work compares two conceptions of the soul: Plato’s conception and the Christian conception. Even if temporally distant and of a different nature, for one is founded on profane wisdom and the other on divine revelation, they have many common elements and mutual influences. Both value the soul and stress on the importance of virtue, both consider the soul to be immortal, both agree on the three parts of the soul: the rational part, the passionate part and the appetizing part (in the Platonic vision), the thinking part, the inviting part and the feeling part (in Christian concepts). N

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Kaminis, Ioannis. "Attention to Oneself in an Apologetic Perspective: The Reception of Ancient Philosophical Practices in St. Basil the Great." COMMUNIO VIATORUM 66, no. 2 (2024): 107–38. http://dx.doi.org/10.14712/30296374.2024.11.

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The purpose of this article is to present Saint Basil’s utilization of the philosophical heritage along with the ancient Greek literature for the benefit of Christianity. Saint Basil’s approach was influenced by a lineage of Christian philosophers, including the St. Justin the Philosopher, Origen, St. Gregory Thaumaturgus and his grandmother St. Macrina the Elder. Initially, early Christians like St. Justin the Philosopher and Clement of Alexandria portrayed Christianity as the true philosophy and the culmination of knowledge in antiquity. Then Origen employed more philosophical methods and pr

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Blokhuis, Peter. "THE CAPE HORN OF CHRISTIAN ETHICS: IN MEMORY OF ANDREE TROOST (1916-2008)." Philosophia Reformata 75, no. 1 (2010): 75–81. http://dx.doi.org/10.1163/22116117-90000483.

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When asked how he would characterize himself, Andree Troost said: “I am a philosopher of theology” (Geelhoed and De Boer 2002). Troost studied theology, but he read more philosophical than theological books. He learned from the reformational philosophy of Dooyeweerd and Vollenhoven how to be a critical theologian, and critical he was: in the many articles he wrote for Philosophia Reformata, Troost joined issue with theologians who do not realize that philosophy comes first, attempting to lay bare the presuppositions of theology. The same he did in the two books he published in 2004 and 2005.

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Amoran, Oluwafemi Samuel. "THE Interplay of Christian Apologetics and Christian Philosophy." Asian Journal of Interdisciplinary Research 2, no. 3 (2019): 37–45. http://dx.doi.org/10.34256/ajir1934.

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Over the years, have there been severe misconceptions about the nature of philosophy; most often when people hear about it, without minding its scope, what comes to mind is that philosophy is against God. The reason has been that philosophy is believed to be a movement, or academic course that opposes the existence of God or negates the principles of biblical dispositions. Whereas, philosophy as thought of by many is not fiction, or a teaching against God as perceived, neither is it trickery, but truth telling, enacting facts and making complicated issues clear enough to be understandable. Nat

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Schulte, Christoph. "Kabbala als jüdische Philosophie." Zeitschrift für Kulturphilosophie 2017, no. 2 (2017): 343–64. http://dx.doi.org/10.28937/1000107995.

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Among early modern Christian kabbbalists such as Pico della Mirandola and Christian Knorr von Rosenroth, Kabbalah counts as part of philosophia perennis and esoteric Jewish philosophy. Bruckers differentiation between Kabbalah as esoteric Jewish philosophy and Maimonides as exoteric Jewish philosophy is taken up by Tiedemann and Hegel, and is well known to Schelling and Molitor. In opposition to this taxinomy among Christian philosophers, Jewish philosophers and scholars of »Wissenschaft des Judentums« like Salomon Munk, Manuel Joel, Hermann Cohen or Julius Guttmann exclude Kabbalah from the c

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Kelley, Nicole. "Philosophy as Training for Death: Reading the Ancient Christian Martyr Acts as Spiritual Exercises." Church History 75, no. 4 (2006): 723–47. http://dx.doi.org/10.1017/s0009640700111813.

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In recent years several notable studies—including those by Judith Perkins, Daniel Boyarin, and Elizabeth Castelli—have assessed the importance of martyrdom and suffering in constructions of ancient Christian identity. This essay takes as its starting point the observation by Perkins that in early Christian communities, the threat of suffering (whether real or perceived) worked to create a particular kind of self. In Perkins's view, many ancient Christians came to believe that “to be a Christian was to suffer.” Christian martyr acts, when understood as textual vehicles for the construction of c

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Mesalayuk, Yasrin, and Mozes Lawalata. "The Relevance of Philosophy in Christianity: An Analysis of Philosophy's Contribution to Theological Understanding and Faith Practice." Theological Journal Kerugma 7, no. 2 (2024): 153–63. https://doi.org/10.33856/kerugma.v7i2.169.

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The role of philosophy in Christianity has been a topic of intense discussion since the Patristic era. Philosophy is often viewed as ambiguous in its contributions to theological understanding and the practice of faith. This study aims to analyze the relevance of philosophy in Christianity, particularly as a support for theological reflection and the practical life of Christians. Using a qualitative approach, the research integrates an in-depth literature review of the works of major Christian philosophers such as Augustine, Thomas Aquinas, and Karl Rahner, while also exploring the interaction

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Kaynak Iltar, Ekin, Rabia Akçoru, Emine Atmaca, Nihal Kubilay Pınar, and Ali Bilge Öztürk. "Two Mediterranean Church Mothers: Their Presence and Importance in Patristic Philosophy." Religions 14, no. 10 (2023): 1220. http://dx.doi.org/10.3390/rel14101220.

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There are many debates concerning the existence and possibility of Christian philosophy, as well as Jewish and Islamic philosophy. Starting from the debates in France in the 1930s, some philosophers, such as Bréhier, have argued that Christian philosophy, especially in the patristic era, did not operate through reason, as philosophy requires, for religion is a system full of dogmas, interpretations based on strict approaches and alleged facts. However, patristic philosophers, especially some pro-philosophy apologetic writers, suggested that pagan philosophy, which is assumed to operate through

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Berkman, Joyce Avrech. "Phenomenology and Christian Philosophy: Edith Stein’s Three Turns." Wrocławski Przegląd Teologiczny 27, no. 2 (2019): 201–24. http://dx.doi.org/10.52097/wpt.2188.

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This essay examines Edith Stein’s three phases of religious development in the context of the debate during the 1920s and 30s over the relationship between religion and philosophy. This debate focused on the question of whether a Christian philosophy was an oxymoron. Stein, after her conversion to Roman Catholicism in 1922, identified herself as a Christian Philosopher. She thought that Christianity and Philosophy were reciprocal partners, not antagonists, in the search for fundamental truths of life and death. Stein’s three turns, which this essay explores historically and biographically, fea

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Iswan Garamba, Ekhat Binti Patangun, and Mozes Lawalata. "Dialog Antara Filsafat dan Agama Kristen Tentang Pemahaman Rasionalitas dan Tujuan Manusia." Jurnal Teologi Injili dan Pendidikan Agama 2, no. 3 (2024): 116–32. https://doi.org/10.55606/jutipa.v2i3.313.

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The relationship between philosophy and Christianity is a complex subject that has been the focus of debate for centuries. Essentially, both philosophy and religion play important roles in shaping human thought and worldview. However, there are various views and approaches to the relationship between them. On one hand, there is a traditional view among some Christians who see philosophy as something potentially dubious or even threatening to faith. They may argue that Christianity is the primary source of truth, and therefore, efforts to understand reality through the lens of philosophy may le

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Soloviev, Roman Sergeevich. "Philo and Numenius in the Neoplatonist-Christian struggle for true philosophy in the third century." Litera, no. 4 (April 2023): 66–81. http://dx.doi.org/10.25136/2409-8698.2023.4.40567.

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The article deals with the problem of interschool interaction between Platonists and Christians in the third century on the example of the figure of Amelius Gentilianus. Amelius' openness to the tradition external to Platonism finds precedent in the second century with Numenius, who was familiar with Christian scripture and included biblical quotations and information from the Apocrypha in his writings. Numenius himself was familiar with the Jewish tradition, also thanks to the texts of Philo of Alexandria, whose convergences the author analyses specifically in the text of the article. Philo o

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Kazin, Aleksandar. "Russian religion and Russian philosophy." Zbornik Matice srpske za drustvene nauke, no. 152 (2015): 409–28. http://dx.doi.org/10.2298/zmsdn1552409k.

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In the article the author tells us about the religious essence of Russian philosophy as its basic characteristic since in was founded in the middle of the 19th century until now. Russian philosophy never existed or couldn?t have existed in the European state of mind because it?s essentially a philosophic interpretation of religious faith. According to the author?s opinion, European philosophy, as a whole, has left the borders of the Christian spiritual plain by making the anthropocentric principle of thinking the absolute, which took it into positivism and nihilism. Russian philosophy hasn?t l

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McClendon, James Wm, and Brad J. Kallenberg. "Ludwig Wittgenstein: A Christian in Philosophy." Scottish Journal of Theology 51, no. 2 (1998): 131–61. http://dx.doi.org/10.1017/s0036930600050109.

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Norman Malcolm, whose Memoir is an important primary source for the life of his teacher, wrote just before his own death a second brief work, Wittgenstein: A Religious Point of View?, that provides extended evidence of Wittgenstein's enduring Christian commitment. Yet Malcolm could see nothing more than analogies between his religious attitude on the one hand and his attitude to philosophical questions on the other. William Warren Bartley, III, a philosopher interested in biography, placed more stock in his own long-distance psychoanalysis of two of Wittgenstein's reported dreams than he did i

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D'Souza, Mario O. "The Christian Philosophy of Education and Christian Religious Education." Journal of Educational Thought / Revue de la Pensée Educative 34, no. 1 (2018): 11–28. http://dx.doi.org/10.55016/ojs/jet.v34i1.52604.

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Philosophy and education are concepts that enjoy an ancient association. In addition, it is maintained in this paper that the discipline of the philosophy of education can make an important contribution to the discipline of Christian religious education as both are concerned with the dimensions of an integral education. There is also an important relationship between the Christian philosophy of education and a Christian philosophy of life. All this leads one to reflect upon the connection between philosophy and theology in the con text of Christian religious education. This is of particular in

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Munkholt Christensen, Maria. "Meditatio mortis meditating on death, philosophy and gender in late antique hagioraphy." Filozofija i drustvo 32, no. 2 (2021): 177–93. http://dx.doi.org/10.2298/fid2102177m.

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According to Socrates, as he is described in Plato?s Phaedo, the definition of a true philosopher is a wise man who is continuously practicing dying and being dead. Already in this life, the philosopher tries to free his soul from the body in order to acquire true knowledge as the soul is progressively becoming detached from the body. Centuries after it was written, Plato?s Phaedo continued to play a role for some early Christian authors, and this article focuses on three instances where Christian women mirror Socrates and/or his definition of philosophy. We find these instances in hagiographi

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Mccann, Dennis P. "Kierkegaard and the Faith of Chinese Christians in Business." Journal of Chinese Philosophy 40, no. 1 (2013): 143–63. http://dx.doi.org/10.1163/15406253-04001010.

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Chinese philosophers today are challenged to make sense of faith in God, and particularly Christian faith as expressed by Chinese Christians, as an existential affirmation centering their personal and social lives. I offer here a philosophical approach to Christian faith, based upon interpretations of Søren Kierkegaard’s work, Sickness unto Death. Kierkegaard’s phenomenology of Christian conversion helps us understand and evaluate the recently obtained testimonies of 37 Hong Kong Chinese Christian business executives. Our study reveals not only what Christian faith means to our informants, but

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Plantinga, Alvin. "Method in Christian Philosophy." Faith and Philosophy 5, no. 2 (1988): 159–64. http://dx.doi.org/10.5840/faithphil19885212.

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Teske,, Roland J. "Philosophy in Christian Antiquity." American Catholic Philosophical Quarterly 71, no. 1 (1997): 137–38. http://dx.doi.org/10.5840/acpq199771115.

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Dann, G. E. "Postmodernism and Christian Philosophy." American Catholic Philosophical Quarterly 74, no. 2 (2000): 306–9. http://dx.doi.org/10.5840/acpq200074228.

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Sarot, Marcel. "Christian Philosophy A–Z." Ars Disputandi 8, no. 1 (2008): 120–22. http://dx.doi.org/10.1080/15665399.2008.10819985.

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Philosophicum, Forum. "Christian Philosophy facing Naturalism." Forum Philosophicum 28, no. 1 (2023): 211–12. http://dx.doi.org/10.35765/forphil.2023.2801.12.

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Resumo:

The dispute between naturalism and anti-naturalism has been underway almost since the very beginnings of philosophy. Christian thinkers, by proclaiming that God as Creator transcends the reality He has created, and that human beings as persons transcend the material world, have entered this dispute on the anti-naturalist side. The contemporary dominance in culture of the naturalistic paradigm requires Christian philosophy to reflect on naturalism in the broadest sense (in its various forms), together with its conditions and consequences, and to rethink its relationship to this philosophical tr

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