Christianity and the Honest, Rigorous Thinker: A Peculiar LoveStory and its Phenomenological Interpretation Open Access
Randle, Tanya Rae (2009)
Abstract
The dissertation begins with the question: Can an honest and rigorous thinker, living in our scientific world, take Christianity seriously? Part one offers an analysis of Augustine's conception of Christian charity and proffers the conjecture that putting aside questions of Christianity's objective truth and exploring instead how the Christian story expresses and responds to existential concern about the fragility and senselessness of existence will disclose a means for taking Christianity seriously. Part two investigates first what it means to be an honest and rigorous thinker, attending closely to the strengths and limitations of reason, and second what it means to interpret the Christian story as an expression of existential concern. Based on these investigations, a hermeneutic framework that makes use of the phenomenological method to interpret religious themes in terms of their meaning for the concretely situated subject is developed. Part three presents a phenomenological interpretation of Christian love as a true response to existential concern, suggesting that this interpretation discloses a means by which the honest and rigorous thinker may take Christianity seriously.
Table of Contents
Table of Contents
Preface 1
Part One
Introduction 7
Chapter One: Redeeming Love, Platonism, and Augustine's
Reconciliation of the Irreconcilable 10
Chapter Two: A Conjecture Rejecting the Interpretation of
Christianity as a Metaphysical Doctrine 34
Part Two
Introduction 59
Chapter Three: First Examination of the Pre-understanding:
The Honest and Rigorous Thinker 68
Chapter Four: Second Examination of the Pre-understanding:
The New Testament Redemption Story as an
Expression of Existential Concern 106
Chapter Five: Articulation of the Hermeneutic Framework 139
Part Three
Introduction 166
Chapter Six: The New Testament Story of Redemption
and a Phenomenology of Redeeming Love 167
Conclusion 240
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