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Authenticity, meaning, and the quest for God: Philosophical theology for Catholic religious and theological education today

机译：真实性，意义和对上帝的追求：当今天主教宗教和神学教育的哲学神学

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摘要

Western culture idealizes the quest for authenticity as a significant life project. This culture of authenticity is characterized by the understanding that it is important for each person to search for their unique life expression and purpose, even as larger social, political, religious, and other such frameworks are generally suspected of being in conflict with or in opposition to the truly authentic. Further, the forces of secularism and pluralism have allowed for a wide dissemination of varied and often conflicting views about what constitutes an authentic way of being in the world. Within such a secular-pluralistic milieu, the prevalence of different and often competing views is particularly acute in regards to contemporary images and concepts of God, particularly as these relate to the (post)modern quest for authenticity.;For instance, while our culture's widespread suspicion that larger religious frameworks inhibit authenticity has in part led to a significant rise in the numbers of those unaffiliated with any religious tradition, a majority of the unaffiliated still claim to believe in God. This somewhat paradoxical phenomenon can be traced back to the secular-pluralist profusion of various understandings and expressions regarding the meaning of "God." Within these circumstances, "authentic" relation to the divine is often seen as a highly individualized and even subjective concern; as something having to do with what best expresses a person's own feelings and inner personal world regarding the unique meaning of their life.;This dissertation posits that Catholic religious and theological education needs to take seriously the importance our culture accords to the quest for authenticity and to actively work against its individualistic, expressivist, and subjectivist tendencies. Unmasking the illusion that authenticity requires dismissing larger frameworks, such as religious tradition, I posit that it is only within larger frameworks that we are able to discern the more from the less authentic. In terms of images and conceptions of God then, I argue that a Catholic education for today requires retrieving the Catholic Intellectual Tradition's discipline of philosophical theology so as to provide students with the resources necessary for discerning the true, living God from among the jumble of ideas and images on offer within secular-pluralism.;Ch. 1 provides an historical overview of the culture of authenticity and in the process defines the latter and its relation to secular-pluralism and to the proliferation of images and conceptions of God. Philosophical theology is introduced as potentially necessary component of a Catholic education that seeks to help students discern the authentic, or true God. Ch. 2 takes up the question of authenticity as related to conflicting ideas about the truth of existence and in this light offers an understanding of truth as engaged, relational, and non-absolute. This understanding grounds the contemporary philosophical theological approach presented in chapters four and five. First, however, Ch. 3 looks at the thought of Thomas Aquinas as standard for the field of philosophical theology and therefore as necessary for (creatively) retrieving for its usefulness today. Chapter 4 begins the process of retrieval by outlining the ways in which W. Norris Clarke's Thomistically based "Inner" and "Outer" Paths to God provide elements for a contemporary philosophical theology. Ch. 5 continues in this vein as it turns to the work of Elizabeth Johnson to elucidate the socioeconomic, political, and cultural aspects that must be attended to by any contemporary philosophical theology. Ch. 6 proposes Thomas Groome's Shared Christian Praxis approach to Christian religious education as theoretically and practically compatible with a contemporary philosophical theology and therefore as the most suitable pedagogical approach to educating from and for faith. I conclude the dissertation with a brief reflection on what lessons philosophical theology has to offer to Catholic religious and theological education as a whole.
机译：西方文化将对真实性的追求理想化为重要的生活项目。这种真实性文化的特征是理解每个人重要的是寻找自己独特的生活表达和目的，即使较大的社会，政治，宗教和其他此类框架通常被怀疑与之冲突或对立才能真正地道。此外，世俗主义和多元主义的力量使得人们可以广泛传播关于什么构成世界上真实存在方式的各种且常常是相互矛盾的观点。在这样的世俗多元的环境中，对于当代的上帝形象和观念，尤其是与现代（后）对真实性的追求有关时，不同且经常相互竞争的观点的普遍存在尤为尖锐;例如，当我们的文化普遍的怀疑是，更大的宗教框架抑制了真实性，这在一定程度上导致与任何宗教传统无关的人的数量大大增加，但大多数仍然没有信奉上帝的人。这种有点自相矛盾的现象可以追溯到世俗多元论者对“上帝”的含义的各种理解和表述。在这种情况下，与神的“真实”关系通常被视为高度个体化甚至主观的关注。作为一种与最能表达一个人的生活独特意义的内在世界有关的东西。；本论文认为，天主教的宗教和神学教育需要认真对待我们的文化对寻求真实性和重要性的重视。积极反对其个人主义，表现主义和主观主义倾向。我揭露了真实性需要摒弃较大框架（如宗教传统）的幻想，我认为只有在较大框架中，我们才能从较低真实性中辨别更多。关于上帝的图像和观念，我认为，今天的天主教教育需要检索天主教知识传统的哲学神学学科，以便为学生提供必要的资源，以便从混杂的思想中辨别真实的活着的上帝。以及世俗多元主义中提供的图像。 1提供了真实文化的历史概述，并在此过程中定义了真实文化及其与世俗多元主义以及与神的意象和观念的传播的关系。哲学神学是天主教教育中潜在的必要组成部分，旨在帮助学生辨别真神或真神。频道2讨论了真实性问题，该问题与关于存在真相的相互冲突的观念有关，因此，它提供了一种对真相的理解，这种真相是参与的，关系的和非绝对的。这种理解奠定了第四章和第五章中提出的当代哲学神学方法的基础。但是，第一章。图3将托马斯·阿奎那的思想视为哲学神学领域的标准，因此是（创造性地）检索其今天的有用性所必需的。第四章通过概述W. Norris Clarke基于Thomistic的“内在”和“外在”通往上帝的道路为当代哲学神学提供要素的方式，开始了检索的过程。频道5继续以这种方式继续进行，转向伊丽莎白·约翰逊（Elizabeth Johnson）的工作来阐明任何当代哲学神学必须注意的社会经济，政治和文化方面。频道6提出了托马斯·格鲁姆（Thomas Groome）对基督教宗教教育的“共享的基督教实践”方法，从理论上和实践上都与当代哲学神学兼容，因此，这是从信仰中进行信仰教育的最合适的教学方法。在结束本文时，我简要回顾了哲学神学对整个天主教宗教和神学教育的启示。

著录项

  • 作者

    Rothrock, Brad.;

  • 作者单位

    Boston College.;

  • 授予单位 Boston College.;
  • 学科 Religious education.;Theology.
  • 学位 Ph.D.
  • 年度 2014
  • 页码 287 p.
  • 总页数 287
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

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