• Taking Hannah Arendt to Church: Toward a Renewed Appreciation of the Mutuality Between Moral Philosophy and Religious Life and Culture

      Kuipers, Ronald A.; Allers, Christopher R.; Institute for Christian Studies (Institute for Christian Studies, 2007-09)
      In this study, I consider the possibility of extending Hannah Arendt's critiques of conformity and behavior and her insights on thinking and moral philosophy to Christian life and culture. With Arendt, I argue that the possibility to refrain from perpetrating great evils made possible by uncritical conformity resides within the activity of thinking itself, as she defines it. Furthermore, I argue, again with Arendt, that refraining from such evils is a moral decision which finds its ultimate standard in the self. Although she culls many helpful insights from religious traditions, Arendt refrains from extending her moral philosophy into any realm in which religion is considered to be the valid standard of what constitutes moral behavior. Instead, I argue, against Arendt, that Christians can, and perhaps should, develop a more mature understanding of religion and a more "covenantal" understanding of their relationship with the divine.
    • Talking with Prometheus

      Zuidervaart, Lambert; Institute for Christian Studies (Calvin College, 1987-12)
    • Teleology in the Thought of William of Ockham

      Sweetman, Robert; Zylstra, Stephen John; Institute for Christian Studies (Institute for Christian Studies, 2007-07)
      This thesis offers an account of William of Ockham's understanding of teleology in order to question the standard modernist history of the concept. Ockham does not rely on the Aristotelian analogy between art and nature to establish that all natural things seek an end. Nor does he simply relativize the analogy by considering all creatures as having their ends fixed by God. Instead, Ockham draws a sharp distinction between voluntary and natural agency, which results in two very different uses of final causality. On the one hand, the way in which final causes operate in voluntary agents cannot compromise their freedom. On the other hand, the way they operate in natural agents cannot explain their necessity. Ockham negotiates the radical difference between the causality of voluntary and natural agents by positing a new analogy altogether, comparing it to the difference between will and intellect.
    • Telltale Statues in Watteau's Painting

      Seerveld, Calvin; Institute for Christian Studies (Johns Hopkins University Press for the American Society for Eighteenth-Century Studies, 1980)
    • Theologizing in Vain: a Dialogue with Ellul Between Truth and Reality

      Ansell, Nicholas John; Jesse, Daniel E.; Institute for Christian Studies (Institute for Christian Studies, 2008-05)
      In this study, I propose through the thought of Jacques Ellul that humanity has perverted the original creation. In doing so, we have constructed what I will call a Counter-Creation; a second creation. In this counter-creation, mankind has replaced the creativity and the fluidity of the original. Along with this I argue in the second chapter that we have socially constructed new gods, which I will call sacred myths. These sacred myths are unquestionable, and hold power over against humanity. In the third chapter, I depart from Ellul, and go beyond his reflections on the vanity of life, on the vanity of socially constructing the world around us. Through the story of Cain and Abel, I propose that in Qoheleth there are two types of vanities in play: One that is unrighteous and one that is righteous. In doing so, I hope to help people recognize their finitude, while not being paralyzed or being tempted to plunge into chaos due to the meaninglessness of life.
    • A Theology of Grace in Six Controversies, by Edward T. Oakes, S. J., Eerdmans

      Vanderleek, Ethan; Institute for Christian Studies; Regent College (2017-07)
    • 'Thick Description' and Interfaith Solidarity for Social Justice

      Kuipers, Ronald A.; Centre for Philosophy, Religion and Social Ethics, Institute for Christian Studies (Institute for Christian Studies, 2015-03-22)
    • Thinking Deeply About Our Faith

      Seerveld, Calvin; Institute for Christian Studies (CRC Publications, 2008-11)
    • This Thinking Individual: Conscience and Subjectivity in Søren Kierkegaard and Hannah Arendt

      Mackie, Carolyn J.; Institute for Christian Studies (2013-01-19)
    • "To the Unknown God": Paul and Some Philosophers

      Kuipers, Ronald A.; Institute for Christian Studies (Institute for Christian Studies, 2015-01)
    • Toward a Shared Understanding of the Arts

      Zuidervaart, Lambert; Institute for Christian Studies (Dordt College, 1982-12)
    • Towards a Christian Philosophy

      Olthuis, James H.; McCormick, Thomas Wilson; Institute for Christian Studies (Institute for Christian Studies, 2012)
      The relationship between philosophy and Christianity has, of course, a long history, as do the discussions of that relationship. My own position is not dissimilar to that of many of the early Church Fathers, though of course that position must be elaborated differently for various historical and personal reasons, and hopefully enriched by attention to the history of Western philosophy. As with all such relations, one's understanding of this relation has a lot to do with one's understanding of the terms involved. To promote the possibility of "Christian philosophy" is also to comment on that "and" which might be understood to relate two otherwise distinct and irreconcilable terms. In the end I claim this "and" must be understood as that "love" which defines philosophy as the "love of wisdom" (and finally, the wisdom of love), and does so in terms which (almost) merge-with the surprising assistance of such thinkers as Martin Heidegger, Jacques Derrida, and Paul Ricoeur-with those of the Church Fathers cited. On the one hand, I intend nothing but the historical, orthodox, and catholic understanding of Christianity, especially with regard to the central figure of Jesus the Christ, the Trinitarian God whom He embodies, represents, and reveals, and the Scriptures given as The Bible. On the other hand, I present the specifically philosophical pertinence of this unique Person as such emerges from the texts of the "philosophers" considered, and in a manner which I claim does not force the issue by reading into their texts what is not there. Attending to a (Christian) philosophical reflection on (Christian) philosophy also offers elaborations of inherited doctrines, both Christian and philosophical, including a way to read and think unique to the outcome. Such is the adventure of this current work.
    • Towards an Integral Anthropology: An Examination of Donald Evans' Philosophy of Religion

      Olthuis, James H.; Wilson, Gordon P.; Institute for Christian Studies (Institute for Christian Studies, 1985-08)
    • Tracing Ruth in the Straits and Islands of Im/emigrant Blood: Be/longing in Rootedness and Routedness

      Olthuis, James H.; Lai, Anthony D.; Institute for Christian Studies (Institute for Christian Studies, 1999)
    • Trading Hell for Hope: An Interview with Nicholas Ansell

      Johnson, Matthew E.; Ansell, Nicholas; Institute for Christian Studies (2014-02)
      Nicholas Ansell’s teaching and research focus on several areas of systematic and biblical theology, notably Christology, eschatology, Old Testament wisdom thinking, and the theology of gender. He has an ongoing interest in the phenomenology of revelation and the spirituality of existence. His new book, The Annihilation of Hell: Universal Salvation and the Redemption of Time in the Eschatology of Jürgen Moltmann, was released in North America in October 2013 and exposits the work of Moltmann on the topic of hell and universalism for anyone who is interested in theology, scholar or otherwise. He has also written several articles on the topic including this one [http://theotherjournal.com/2009/04/20/hell-the-nemesis-of-hope/]in The Other Journal.
    • Tradition, Innovation, Wholeness, and the Future in the Art of Paul Klee

      Seerveld, Calvin; Bush, Andrea L.; Institute for Christian Studies (Institute for Christian Studies, 1993)
    • Translation of the Implicit: Tracing How Language Works Beyond Gendlin and Derrida

      Zuidervaart, Lambert; Huisman, Jelle; Institute for Christian Studies (2012)
      This thesis discusses the explication of the implicit side of language, from the perspective of the self, the social, and the text, as situated in the wider context of thinking about language 'beyond post-modernism.' Language is first discussed as an intricacy, an intricate and changing complex of explicit signs and implicit elements and processes. It is shown that the implicit processes, such the speaking of being (Heidegger), focusing (Gendlin), and the interrelatedness of language and culture (Agar), are ruptured by processes like deconstruction (Derrida) and the semiotic breach of the symbolic (Kristeva). Explication brings a part of the implicit to the surface in the form of creativity (Deleuze) and critique, which is also discussed in the examples of play (Gadamer) and care. The transformations involved are illustrated in reflections on writing (Plato), poetry (Trakl), life as immigrant, and on translation as a philosophical practice.
    • The Triunity of Life: On the Unity of the Vollenhoven Project

      Sweetman, Robert; Kamphof, Eric J.; Institute for Christian Studies (Eric Kamphof, 2004)
    • Trudeau's Political Philosophy: Its Implications for Liberty and Progress

      Zylstra, Bernard; Hiemstra, John L.; Institute for Christian Studies (Institute for Christian Studies, 1983)
    • Truth in Art: a Dialogue With Gadamer

      Dengerink-Chaplin, Adrienne; Dziedzic, Allyson Ann; Institute for Christian Studies (Institute for Christian Studies, 2006-03)
      "One of the most contentious issues in aesthetics is whether or not there can be truth in art. This is so because the question of the possibility of truth in art implicitly assumes two other fundamental questions: the nature of truth and the nature of human understanding. In his treatment of truth in art, Gadamer comes down roundly on the side of the possiblity of truth in art. In this thesis, I show how Gadamer's approval of truth in art hinges on his notion of hermeneutics and his belief in art's transformative power, and propose that his account of truth in art is still a viable and creative approach to the question today. After taking a look at the Kantian, Heideggerian, and Aristotelian background with which Gadamer is operating in his treatment of truth and art, I trace where this led Gadamer, specifically in the sense of his move to have aesthetics so closely connected to hermeneutics. Through interaction with work by Mary Devereaux, I highlight some concerns over Gadamer's use of tradition and of order as a fundamental feature of the artwork, and give an account of how those concerns may be addressed."