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“In opposition to the absolutely and directly false Heideggerian theses attributing to Aquinas an onto-theo-logical metaphysics of Being, Aquinas's actual and genuine conception of God is articulated in the famous formulation according to which God is ipsum esse per se subsistens, Being itself subsisting through itself.
God is not a being (ens,) among other beings, thus not anything like the highest, first, or maximal being.
(p. 43)”
―
God is not a being (ens,) among other beings, thus not anything like the highest, first, or maximal being.
(p. 43)”
―
“As One and Unique, and yet as one who is to be understood only in the context of mankind's entire history and in the context of the whole created cosmos, Jesus is the Word, the Image, the Expression and the Exegesis of God.”
― Seeing the Form
― Seeing the Form
“To borrow the language of Augustine, God is not only superior summo meo -- beyond my utmost heights -- but also interior intimo meo -- more inward to me than my inmost depths.”
― The Experience of God : Being, Consciousness, Bliss
― The Experience of God : Being, Consciousness, Bliss
“I do not mean that there is anything intellectually contemptible in being formally "godless" -- that is, in rejecting all religious dogmas and in refusing to believe in the God those dogmas describe.
One might very well conclude, for instance, that the world contains far too much misery for the pious idea of a good, loving, and just God to be taken very seriously, and that any alleged creator of the universe in which children suffer and die hardly deserves our devotion.
It is an affective -- not a strictly logical -- position to hold, but it is an intelligible one, with a certain sublime moral purity to it; I myself find it deeply compelling; and it is entirely up to each person to judge whether he or she finds any particular religion's answer to the "problem of evil" either adequate or credible.”
― The Experience of God : Being, Consciousness, Bliss
One might very well conclude, for instance, that the world contains far too much misery for the pious idea of a good, loving, and just God to be taken very seriously, and that any alleged creator of the universe in which children suffer and die hardly deserves our devotion.
It is an affective -- not a strictly logical -- position to hold, but it is an intelligible one, with a certain sublime moral purity to it; I myself find it deeply compelling; and it is entirely up to each person to judge whether he or she finds any particular religion's answer to the "problem of evil" either adequate or credible.”
― The Experience of God : Being, Consciousness, Bliss
“I, like many, if not most, specialists working on pentateuchal formation now, do not recognize an 'Elohist' counterpart to the older 'Yahwist.'
Whatever pre-Priestly proto-Pentateuch I would consider would be one that contains texts once assigned to J and E. Furthermore, I am inclined to date any non-P proto-Pentateuch no earlier than the late preexilic or (more likely) exilic period.
My pre-Priestly 'proto-Pentateuch' is close to the older J neither in contents or context. The only way I am a proponent of a 'Yahwist' is if one reduces the definition of such a document as Jan Christian Gertz does to those who posit a 'running strand of pre-Priestly material in the Tetratech.'
That definition, however, makes the term 'Yahwist' so different from the older use of the term as to make it functionally nonusable.
In fact, no one on this panel, so far as I know, advocates a Yahwist recognizably like the J of studies up through the 1970s.
(David Carr essay, p. 160)”
― Farewell to the Yahwist?: The Composition of the Pentateuch in Recent European Interpretation
Whatever pre-Priestly proto-Pentateuch I would consider would be one that contains texts once assigned to J and E. Furthermore, I am inclined to date any non-P proto-Pentateuch no earlier than the late preexilic or (more likely) exilic period.
My pre-Priestly 'proto-Pentateuch' is close to the older J neither in contents or context. The only way I am a proponent of a 'Yahwist' is if one reduces the definition of such a document as Jan Christian Gertz does to those who posit a 'running strand of pre-Priestly material in the Tetratech.'
That definition, however, makes the term 'Yahwist' so different from the older use of the term as to make it functionally nonusable.
In fact, no one on this panel, so far as I know, advocates a Yahwist recognizably like the J of studies up through the 1970s.
(David Carr essay, p. 160)”
― Farewell to the Yahwist?: The Composition of the Pentateuch in Recent European Interpretation
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