The discrepancies shown by Hans Blumenberg and Wilhelm Schmidt-Biggenann are reconstructed respect to the decisive role played by the Christian philosophy of Saint Agustine, according with Étienne Gilson 50 years before. His kinky heuristic way is justified of conceiving relationships between the different ways of knowledge and language, undoubtedly his great contribution to the genesis of the Western spirituality.
Abstract: In this paper, the author will demarcate three main stages of the development of Étienne Gilson’s doctrine on Christian philosophy through an examination of some of Gilson’s key works, treated in chronological order. Thus, he proceeds to explicate how Gilson’s doctrine developed from its gestational stage in the 1920s through the first Christian philosophy debate of the 1930s, into its 2nd stage of birth and infancy from the 1930s through the early 1950s, ending with the 3rd stage of maturity in the later 1950s and 1960s. Furthermore, he notes that implicit throughout those three stages are notions of Christian philosophy as existing in two modes: one as the philosophical component present within theology and the second properly speaking outside of theology though by no means outside of the influence of Christianity. Additionally, Gilson’s influence upon St. John Paul II’s treatment of Christian philosophy in Fides et Ratio is addressed. The paper culminates in showing how Gilson’s mature doctrine on Christian philosophy is relevant as a guide for doing Christian philosophy in this Third Christian Millennium.
For many, Thomas Aquinas is almost a synonym for medieval philosophy, locating it in Western Europe and principally from the early 13th to the mid-14th century. Medieval philosophy is also seen as a monolithic Church doctrine. The Introduction attempts to clarify three common misconceptions concerning medieval philosophy. First, medieval philosophy was practised all over the world. Second, considering the continuity of traditions, medieval philosophy can be seen to stretch from ad 200 to 1700. Finally, medieval philosophy is not theology in disguise. The four main branches of medieval philosophy are Latin Christian philosophy, as practised throughout Western Europe; Greek Christian philosophy, as developed in the Byzantine Empire; Arabic philosophy; and Jewish philosophy.
The treatment of the phenomenon of evil in Christianity and Islam on the example of philosophical heritage of Muslim theologian Al-Farabi and the pillars of Christian philosophy of Anselm of Canterbury and Thomas Aquinas is compared. It is proved that medieval philosophers sought to understand the problem of evil and how man should reconcile the existence of God with the existence of evil.
Communio linguarum y legibilidad del mundo en el pensamiento patrístico de Agustín de Hipona. Reconstrucción de un doble debate retrospectivo / Communio linguarum and World’s Legibility in Agustín of Hipona’s Patristic Thought. A Double Retrospective Debate’s Reconstruction
