Nature Of Religious Language

The papers in this volume were presented at a conference held at the Roehampton Institute, London, in February 1995, and are concerned with either theological or literary issues related to the nature of religious language. The papers suggest further issues that are still unresolved about the nature of religious language, from its early usage in the biblical texts to its recent use in contemporary writing and religious discourse.

Antiquated language now makes most theological statements sound irrelevant, but precise thinking on questions of ultimate meaning is as important as ever. Recent gains here come from the challenge of a school of philosophy that presses questions of usage, function, and meaning of language. William Hordern's book, a ÒconversationÓ between theology and analytical philosophy, begins by presenting the clearest study available for the intelligent general reader of this important philosophical tool. He goes on to use it to explore the language of theology, seeking ways of making it more effective for the purposes of communication. In tracing the development of this interest in language, Mr. Hordern explains why, in its more conservative phase, analytical philosophy declared that only verifiable statements were valid and that, since theology did not lend itself to verification, it dealt with nonsense. He demonstrates how this attitude failed to allow for ÒconvictionalÓ language, which is more akin to the language of poetry. Theological language, the author says, is rooted in the church and the community of faith. It is deeply concerned with mystery and worship, and can be discussed ÒanalyticallyÓ only in terms of its special functions, which are similar to those of language used in speaking of personal relations. The author's treatment of these similarities is particularly useful and illuminating.

Gordon Graham presents a radically innovative study of Wittgenstein's philosophy, in relation to the age-old impulse to connect ordinary human life with the transcendent reality of God. He offers an account of its relevance to the study of religion that is completely different to the standard version of 'Wittgensteinian philosophy of religion' expounded by both its adherents and critics. Graham goes on to revitalize the philosophy of 'true religion', an alternative, though not a rival, to the lively philosophical theology of Plantinga and Swinburne that currently dominates the subject. This alternative style of philosophy of religion has equally deep historical roots in the philosophical works of Spinoza, Hume, Schleiermacher, and Mill. At the same time, it is more easily connected to the psychological, sociological, and anthropological studies of William James, Emile Durkheim, Max Weber, Mircea Eliade, and Mary Douglas. Graham uses Wittgenstein's conception of philosophy to argue in favour of the idea that 'true religion' is to be understood as human participation in divine life.

The papers in this volume were presented at a conference held at the Roehampton Institute, London, in February 1995, and are concerned with either theological or literary issues related to the nature of religious language. The papers suggest further issues that are still unresolved about the nature of religious language, from its early usage in the biblical texts to its recent use in contemporary writing and religious discourse.

Divine Nature and Human Language is a collection of twelve essays in philosophical theology by William P. Alston, one of the leading figures in the current renaissance in the philosophy of religion. Using the equipment of contemporary analytical philosophy, Alston explores, partly refashions, and defends a largely traditional conception of God and His work in the world a conception that finds its origins in medieval philosophical theology. These essays fall into two groups: those concerned with theological language (Part 1 of the volume) and those that deal with the nature, status, and activity of God (Parts II and HI). In Part 1, Alston develops a conceptual scheme for discussing the topic of theological language. He also argues that there is a core of literal talk about God and even a core of predicates univocally applicable to God and creatures. Furthermore, he shows that God can be referred to directly as well as descriptively. In Parts II and III, the author sketches out a middle way between a classical conception of God exemplified by Aquinas and the more recent “process” or “panentheist” conception exemplified by Hartshorne. Alston argues that such a God can act so as to have real effects in the world and can enter into genuine dialogue and otherwise interact with human beings. In addition, he defends the idea that God provides a foundation for morality. The first collection of Alston's ground breaking work in the philosophy of religion, Divine Nature and Human Language will be welcomed by scholars and students of the philosophy of religion, metaphysics, theology, and religious studies.

Claims that the natural world, as opposed to a supernatural realm, can inspire a religious sensibility and a conviction that life is meaningful.

". . . a liberating book about a liberating theological approach."--Christianity and Crisis"Metaphorical Theology is a brilliant piece of writing which will make an important contribution both to new thinking on he nature of religious language and also to the dialogue between Christianity and Feminist Theology."--Rosemary Radford RuetherGarrett-Evangelical Theological Seminary"The great virtue of Professor McFague's book is that it tackles [some] crucial problems in an extremely perceptive and creative way . . . .All in all it is a most timely book both for the theological and for the church at large."--Maurice WilesRegius Professor of DivinityChrist Church, Oxford University

Two countervailing trends mark the intellectual tenor of our age – the spread of naturalistic worldviews and religious orthodoxies. Advances in biogenetics, brain research, and robotics are clearing the way for the penetration of an objective scientific self-understanding of persons into everyday life. For philosophy, this trend is associated with the challenge of scientific naturalism. At the same time, we are witnessing an unexpected revitalization of religious traditions and the politicization of religious communities across the world. From a philosophical perspective, this revival of religious energies poses the challenge of a fundamentalist critique of the principles underlying the modern Wests postmetaphysical understanding of itself. The tension between naturalism and religion is the central theme of this major new book by Jürgen Habermas. On the one hand he argues for an appropriate naturalistic understanding of cultural evolution that does justice to the normative character of the human mind. On the other hand, he calls for an appropriate interpretation of the secularizing effects of a process of social and cultural rationalization increasingly denounced by the champions of religious orthodoxies as a historical development peculiar to the West. These reflections on the enduring importance of religion and the limits of secularism under conditions of postmetaphysical reason set the scene for an extended treatment the political significance of religious tolerance and for a fresh contribution to current debates on cosmopolitanism and a constitution for international society.

Religious discourse uses ordinary language in an extraordinary way. This book surveys Western and Indian discussions of the nature and aspects of religious discourse. It presents the first cross-cultural elucidation of Advaita Vedānta Implications as religious discourse.