David Burrell

Can philosophical inquiry into divinity be authentic to its subject, God, without adapting its categories to the challenges of its scriptural inspiration, be that biblical or Quranic? This essay argues that it cannot, and that the adaptation, while it can be articulated in semantic terms, must rather amount to a transformation of standard philosophical strategies. Indeed, without such a radical transformation, “philosophy of religion” will inevitably mislead us into speaking of a “god” rather than our intended object.

As an exercise in comparative philosophical theology, our approach is more concerned with conceptual strategies than with historical although the animadversions of those versed in the history of each period will assist in reading the texts of each thinker. We need historians to make us aware of the questions to which thinkers of other ages and cultures were directing their energies, as well as the forms of thought available to them in making their response; but we philosophers hope to be able to proceed without having to arm ourselves with extensive knowledge of the surrounding milieu, trusting that others more knowledgeable will correct and extend our efforts. Our contribution should then be one of offering perspectives within which further discourse may profitably proceed, suitably challenged and amended in the course of a common inquiry. Since my familiarity is with Aquinas, and since he comes chronologically first, I shall begin with him, though there is no discernible connection between the two thinkers other than their preoccupation with establishing the primacy of existing in a metaphysical discourse which had hitherto obscured its significance

In this book, David Burrell, one of the foremost philosophical theologians in the English-speaking world, presents the best of his work on creation and human freedom. A collection of writings by one of the foremost philosophers of religion in the English-speaking world. Brings together in one volume the best of David Burrell’s work on creation and human freedom from the last twenty years. Dismantles the ‘libertarian’ approach to freedom underlying Western political and economic systems. Engages with Islam, Judaism and Christianity, and with modern and pre-modern systems of thought. The author is noted for his rigorous approach, his wry humor, his intellectual subtlety and his generous spirit

The author of The Reality of Time and the Existence of God turns his critical conceptual acumen to finding an intellectually viable path between the current polarities of dualism and materialism. By considering human beings as language-using animals he can critically appraise “representational” views of concept formation, as well as show how current “research programs” which presuppose a “materialist” basis stem from an unwitting adoption of a dualist picture of mind and body. His alternative is rooted in classical thinkerslike Aquinas and responsive to the critiques of Wittgenstein, yet constructive in ways in which those critiques failed to be. This essay aims to help readers undertake a taxing inquiry by guiding them through its main theses.

The main lines of this exploration are quite simply drawn. That the God whom Jews, Christians, and Muslims worship outstrips our capacities for characterization, and hence must be unknowable, will be presumed as uncontested. The reason that God is unknowable stems from our shared confession that ‘the Holy One, blessed be He’, and ‘the Father almighty, creator of heaven and earth’, and certainly ‘Allah, the merciful One’ is one ; and just why God's oneness entails God's being unknowable deserves discussion, though that will occur as we move along. The issue facing us is the one which preoccupied al-Ghazali: how does a seeker respond to that unknowability? The root meaning of the Arabic word for ‘student’ means ‘seeker’, and that attitude of ‘seeking the face of God’, along with the indescribability of the face, will be presumed throughout our discussion. That's why we are struck with the clumsy term ‘unknowable’ rather than its more euphonious Greek form ‘agnostic’. For Western agnostics are such largely because they cannot find God sufficiently compelling, while they ‘would not have the impudence to claim to be atheists’ – as one contemporary seeker puts it. So theologians feel it necessary to enclose the term in quotation marks when discussing, say, Aquinas' ‘agnosticism’ regarding divinity. Yet a genuine unknowing does lie at the heart of the inquiry of the Jew, Christian or Muslim seeking after God; indeed, it is the unknowing which distinguishes a search for God from lusting after idols. So let us follow al-Ghazali in an effort to discover the lineaments of both search and seeker after an unknowable God

As an exercise in comparative philosophical theology, our approach is more concerned with conceptual strategies than with historical “influences,” although the animadversions of those versed in the history of each period will assist in reading the texts of each thinker. We need historians to make us aware of the questions to which thinkers of other ages and cultures were directing their energies, as well as the forms of thought available to them in making their response; but we philosophers hope to be able to proceed without having to arm ourselves with extensive knowledge of the surrounding milieu, trusting that others more knowledgeable will correct and extend our efforts. Our contribution should then be one of offering perspectives within which further discourse may profitably proceed, suitably challenged and amended in the course of a common inquiry. Since my familiarity is with Aquinas, and since he comes chronologically first, I shall begin with him, though there is no discernible connection between the two thinkers other than their preoccupation with establishing the primacy of existing in a metaphysical discourse which had hitherto obscured its significance.