•  366
    Mullā Ṣadrā’s Ontology Revisited
    Journal of Islamic Philosophy 6 45-66. 2010.
  •  63
    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…Read more
  •  61
    Albert Speer's life offers a paradigm of self-deception, and his autobiography serves to illustrate Fingarette's account of self-deception as a persistent failure to spell out our engagements in the world. Using both Speer and Fingarette, we show how self-deception becomes our lot as the stories we adopt to shape our lives cover up what is destructive in our activity. Had Speer not settled for the neutral label of "architect," he might have found a story substantive enough to allow him to recogn…Read more
  •  38
    Book reviews (review)
    with William Kluback, H. Kimmerle, Robert C. Roberts, Sanford Krolick, Glenn Hewitt, Merold Westphal, Haim Gordon, Brendan E. A. Liddell, Donald W. Musser, and Dan Magurshak
    International Journal for Philosophy of Religion 16 (2): 165-188. 1984.
  •  38
    Participation and Substantiality in Thomas Aquinas
    International Philosophical Quarterly 37 (1): 101-104. 1997.
    This book offers a philosophical analysis of the main themes and problems of Aquinas' metaphysics of creation, centred on the concept of participation, the systematical meaning of which is examined in a critical discussion of the prevailing views of contemporary Thomas scholars.
  •  34
    Analogy, Creation, and Theological Language
    Proceedings of the American Catholic Philosophical Association 74 35-52. 2000.
  •  34
    John Duns Scotus
    The Monist 49 (4): 639-658. 1965.
  •  33
    Al-Ghazali on Created Freedom
    American Catholic Philosophical Quarterly 73 (1): 135-157. 1999.
  •  30
    The Unknowability of God in Al-Ghazali: DAVID B. BURRELL
    Religious Studies 23 (2): 171-182. 1987.
    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 …Read more
  •  28
    A Philosophical Foray into Difference and Dialogue: Avital Wohlman on Maimonides and Aquinas
    American Catholic Philosophical Quarterly 76 (1): 181-194. 2002.
    It would be difficult to find two more paradigmatic interlocutors of Christian theology and Jewish thought than Thomas Aquinas and Moses Maimonides. Yet we are privileged to have in our midst a contemporary philosopher who can be said to have mastered the thought of both and can present them in dialogue. This essay offers a glimpse into Avital Wohlman’s reading of the rich exchange between these two medieval thinkers, assessing the implications of her presentation of their interaction for the “u…Read more
  •  28
    Review of abu Hamid al-ghazali, On the Boundaries of Theological Tolerance (review)
    Notre Dame Philosophical Reviews 2004 (2). 2004.
  •  28
    Radical Orthodoxy: An Appreciation
    Philosophy and Theology 16 (1): 73-76. 2004.
    The author presents a brief appreciation of the merits of the Radical Orthodoxy movement. That appreciation centers on four themes: (1) theology as sacra doctrina, (2) countering secular reason in its latest avatar of “post-modernism,” (3) Radical Orthodoxy’s offering a theology of culture, and (4) the Thomism of Radical Orthodoxy. The author concludes with some remarks concerning the reception of Radical Orthodoxy in the United States
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  •  26
    Creatio Ex Nihilo Recovered
    Modern Theology 29 (2): 5-21. 2013.
    Creatio ex nihilo sounds like a philosophical teaching, but philosophy has been utterly unprepared to offer proper expression for an origination which presupposes nothing at all! Yet each of the Abrahamic faiths insists on such an origination, so it proved serendipitous when sufficient contact opened between these diverse religious traditions to allow thinkers to assist one another in what proved to be a shared task—and indeed gain assistance from others as well, as Sara Grant elucidates the sui…Read more
  •  25
    Is Christianity True?
    Faith and Philosophy 14 (2): 265-266. 1997.
  •  24
    God’s Eternity
    Faith and Philosophy 1 (4): 389-406. 1984.
  •  24
    Response to cross and Hasker
    Faith and Philosophy 25 (2): 205-212. 2008.
    It is not often that one is graced with a mini-symposium upon reception of an article for publication, and for this I am grateful to Bill Hasker, who had to wait until after his editorship to respond to my provocative piece, and equally grateful to Richard Cross, whom Bill solicited for an assist. Since my piece called for a “radical transformation of standard philosophical strategies,” and Bill addressed that perspectival issue from the outset, while Richard focused on some axial semantic and e…Read more
  •  24
    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 …Read more
  •  23
    Creation, metaphysics, and ethics
    Faith and Philosophy 18 (2): 204-221. 2001.
    This essay explores the ways in which specific attention (or lack thereof) to creation can affect the manner in which we execute metaphysics or ethics. It argues that failing to attend to an adequate expression of “the distinction” of creator from creatures can unwittingly lead to a misrepresentation of divinity in philosophical argument. It also offers a suggestion for understanding “post-modern” from the more ample perspective of Creek and medieval forms of thought
  •  22
    Christian Revelation and the Completion of the Aristotelian Revolution
    Review of Metaphysics 43 (1): 172-173. 1989.
    This work offers a bold and illuminating exercise in philosophy as narrative, and in doing so presents itself quite consciously as an alternative mode of explanation to the "rationalist paradigm" which dominated Greek philosophy. Yet while acknowledging the inspiration of Hegel, the work hews far more closely than the author of Phänomenologie des Geistes to the actual dialectic of explanation as it worked itself out from Aristotle through Plotinus to Aquinas--to mention only the most prominent m…Read more
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  •  21
    Philosophy and Religion: Attention to Language and the Role of Reason (review)
    International Journal for Philosophy of Religion 38 (1/3). 1995.
  •  21
    Aquinas: God and Action
    University of Notre Dame Press. 1979.
    First published 30 years ago and long out of print, _Aquinas: God and Action_ appears here for the first time in paperback. This classic volume by eminent philosopher and theologian David Burrell argues that Aquinas’s is not the god of Greek metaphysics, but a god of both being and activity. Aquinas’s plan in the _Summa Theologiae_, according to Burrell, is to instruct humans how to find eternal happiness through acts of knowing and loving. Featuring a new foreword by the author, this edition wi…Read more
  •  20
    Religious Life and Understanding
    Review of Metaphysics 22 (4). 1969.
    In a further bit of irony, disaffection with higher education has shifted that peculiar mode of understanding that we call religious into a rather privileged position. To be sure, many of those people who call themselves religious would not engage in this sort of understanding, but that need not detain us here. The central point of these reflections will be an attempt to display a mode of understanding which one might properly call religious. I shall undertake this from a frankly philosophical p…Read more
  •  20
    Three Thomist Studies
    American Catholic Philosophical Quarterly 77 (3): 459-460. 2003.