Socrates And Divine Revelation

An account of Socrates' encounter with divine revelation

In On Divine Revelation—one of Garrigou-Lagrange’s most significant works, here available in English for the very first time—he offers a classic treatment of this foundational topic. It is an organized and thorough defense of both the rationality and supernaturality of divine revelation. He presents a careful yet stimulating account of the scientific character of theology, the nature of revelation itself, mystery, dogma, the grace of faith, the powers of human reason, false interpretations thereof (rationalism, naturalism, agnosticism, and pantheism), the motives of credibility, and much more. Though written a century ago, On Divine Revelation will restore confidence in theology as a distinct and unified science and return focus to the fundamental questions of the doctrine of revelation. It also serves as a salutary corrective to contemporary theology’s anthropocentrism and concern with what is relative in revelation and religious experience by reorienting our theological attention to what is most certain, central, and sure in our knowledge of divine revelation: the Triune God who has revealed his inner life and salvific will. Readers will see the great splendor of the gift of divine revelation: radiant with credibility before the gaze of reason and drawing our supernatural assent to the mysteries through the gift of faith. As Fr. Cajetan Cuddy, O.P. observes, “On Divine Revelation . . . is a stunning work of inestimable value. No other subsequent work on this topic has come close to meeting it (much less surpassing it).”

This study argues that to understand Socrates we must uncover and analyze his religious views, since his philosophical and religious views are part of one seamless whole. Mark McPherran provides a close analysis of the relevant Socratic texts, an analysis that yields a comprehensive and original account of Socrates' commitments to religion (e.g., the nature of the gods, the immortality of the soul). McPherran contends that Socrates saw his religious commitments as integral to his philosophical mission of moral examination and, in turn, used the rationally derived convictions underlying that mission to reshape the religious conventions of his time. As a result, Socrates made important contributions to the rational reformation of Greek religion, contributions that incited and informed the theology of his brilliant pupil, Plato.

In contemporary Platonic scholarship, Socrates is quite often depicted as a hyper-rationalist, i.e., an individual who relies upon reason alone in his philosophical pursuits. And, such a position is not entirely unsupported, especially when one considers the rigor with which Socrates engages his interlocutors via the elenchtic method, not to mention the charges of impiety and atheism levied against him, for which he was found guilty. Yet, while Socrates did indeed hold reason in the highest esteem, when we look to the texts, we find evidence to suggest that he also took seriously the role played by divine inspiration in the pursuit of truth. Not only do we find examples of Socrates recognizing the potential for truth that the divinely inspired seem to exhibit, but further, we find Socrates himself to be the recipient of divine revelation in the form of his daimonion. And, while some scholars have dismissed such references as mere ironic gestures, I argue that these dismissive, and admittedly anachronistic claims are entirely unfounded. Instead, I propose that Plato recognized, and valued, the role that divine inspiration played in the case of Socrates. Yet, while the divine inspiration experienced by Socrates is seen in a positive light by Plato, given the uniqueness of his situation, Socrates, and his methodology, can no longer be the model upon which philosophical investigation is founded. Thus, recognizing the limitations of Socrates, limitations which are alleviated via divine assistance, Plato, in his late period, develops a new methodology, i.e., collection and division, one which might allow for the definitional knowledge which he seeks without reliance upon divine inspiration. Despite this change, however, I maintain that even in the late Platonic period, Plato still recognizes the value of divine inspiration. As such, Socrates, while perhaps not a philosopher in the unqualified sense according to Plato's later understanding of philosophy, might rightly be understood as a unique individual who, through divine inspiration, is given access to truth, albeit a truth he is unable to fully explain.

Godsends is William Desmond’s newest addition to his masterwork on the borderlines between philosophy and theology. For many years, William Desmond has been patiently constructing a philosophical project—replete with its own terminology, idiom, grammar, dialectic, and its metaxological transformation—in an attempt to reopen certain boundaries: between metaphysics and phenomenology, between philosophy of religion and philosophical theology, between the apocalyptic and the speculative, and between religious passion and systematic reasoning. In Godsends, Desmond’s newest addition to his ambitious masterwork, he presents an original reflection on what he calls the “companioning” of philosophy and religion. Throughout the book, he follows an itinerary that has something of an Augustinian likeness: from the exterior to the interior, from the inferior to the superior. The stations along the way include a grappling with the default atheism prevalent in contemporary intellectual culture; an exploration of the middle space, the metaxu between the finite and the infinite; a dwelling with solitudes as thresholds between selving and the sacred; a meditation on idiot wisdom and transcendence in an East-West perspective; an exploration of the different stresses in the mysticisms of Aurobindo and the Arnhem Mystical Sermons; a dream monologue of autonomy, a suite of Kantian and post-Kantian variations on the story of the prodigal son; a meditation on the beatitudes as exceeding virtue, in light of Aquinas’s understanding; and culminating in an exploration of Godsends as telling us something significant about the surprise of revelation in word, idea, and story. Godsends is written for thoughtful persons and scholars perplexed about the place of religion in our time and hopeful for some illuminating companionship from relevant philosophers. It will also interest students of philosophy and religion, especially philosophical theology and philosophical metaphysics.

This book contains a comparison between the lives of the philosopher Socrates and Jesus Christ. The author draws comparisons between the two thinkers and attempts to harmonize their views.

A nuclear Israel waits for its Messiah, a nuclear America eagerly anticipates the second coming of Christ, and a nuclear Iran believes it can expedite the return of the hidden or twelfth imam. Are apocalyptic expectations, like all other ideologies, simply evolutionÕs way of keeping the human population in check? Is religion true? Does God exist? What happens to us when we die? What should the afterlife mean for us while we are alive? Are these the greatest of all questions, and if so, why? After thousands of years and countless religious traditions, why does the world continue to hunger for spiritual truth? Why are religious lives so often filled with doubt, worry, and dark nights of the soul? Do you believe in pregnant virgins? Do you believe in the incarnation of an immutable God? Do you believe that an eternal God died? Do you believe Jesus redeemed an Israel that has totally rejected him? Do you believe a loving Jesus will return to bring the world to a tragic end? Do you believe that contradictions canÕt both be true? Do you believe the human anatomy is designed for meditation or mobility? If God had indeed chosen the prophet Muhammad to warn the people, why didnÕt Muhammad warn Muslims not to split Islam into Sunni and Shiite? It has been said that if we donÕt challenge our beliefs, our beliefs will eventually challenge us. Disillusionment with religion, not to mention global crises, is forcing believers to question the basis of their faith. Socrates on Judaism, Christianity, and Islam addresses those who are unsatisfied with the belief systems they encountered in orthodox religions. This book will assist searchers as they embark on their solitary quest for spiritual discovery.

What if you were to discover that you were only one half of a whole—that you had a divine double? In the second and third centuries CE, Charles Stang shows, this idea gripped the religious imagination of the Eastern Mediterranean, offering a distinctive understanding of the self that has survived in various forms down to the present.

A rigorous investigation of Socrates' early education, pinpointing the thought that led Socrates to turn from natural science to the study of morality, ethics, and politics