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class="user-summary-container"><div class="social-profile-avatar-container"><img class="profile-avatar u-positionAbsolute" alt="Leonard Sidharta 戴永富" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" src="https://0.academia-photos.com/69031291/28257162/26453704/s200_yongfu.meiling.jpg" /></div><div class="title-container"><h1 class="ds2-5-heading-sans-serif-sm">Leonard Sidharta 戴永富</h1><div class="affiliations-container fake-truncate js-profile-affiliations"><div><a class="u-tcGrayDarker" href="https://sbc-sg.academia.edu/">Singapore Bible College</a>, <a class="u-tcGrayDarker" href="https://sbc-sg.academia.edu/Departments/School_of_Theology_Chinese/Documents">School of Theology Chinese</a>, <span class="u-tcGrayDarker">Faculty Member</span></div></div></div></div><div class="sidebar-cta-container"><button class="ds2-5-button hidden profile-cta-button grow 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data-click-track="profile-expand-user-info-following"><p class="label">Following</p><p class="data">6</p></div></a><span><div class="stat-container"><p class="label"><span class="js-profile-total-view-text">Public Views</span></p><p class="data"><span class="js-profile-view-count"></span></p></div></span></div><div class="user-bio-container"><div class="profile-bio fake-truncate js-profile-about" style="margin: 0px;">I studied theology and philosophy at Reformed Evangelical Seminary and Calvin College, and got my Ph.D. in philosophy of religion at Purdue University (USA).<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="ri-section"><div class="ri-section-header"><span>Interests</span></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="69031291" href="https://www.academia.edu/Documents/in/Theology"><div 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hidden-xs"><ul class="nav-tablist" role="tablist"><li class="nav-chip active" role="presentation"><a data-section-name="" data-toggle="tab" href="#all" role="tab">all</a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Drafts" data-toggle="tab" href="#drafts" role="tab" title="Drafts"><span>14</span> <span class="ds2-5-body-sm-bold">Drafts</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Papers" data-toggle="tab" href="#papers" role="tab" title="Papers"><span>1</span> <span class="ds2-5-body-sm-bold">Papers</span></a></li></ul></div><div class="divider ds-divider-16" style="margin: 0px;"></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Drafts" id="Drafts"><h3 class="profile--tab_heading_container">Drafts by Leonard Sidharta 戴永富</h3></div><div class="js-work-strip profile--work_container" data-work-id="44299044"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44299044/_Rational_Will_or_Willing_Reason_A_Defense_of_the_Kantian_Account_of_Practical_Reason"><img alt="Research paper thumbnail of "Rational Will or Willing Reason?": A Defense of the Kantian Account of Practical Reason" class="work-thumbnail" src="https://attachments.academia-assets.com/64683048/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44299044/_Rational_Will_or_Willing_Reason_A_Defense_of_the_Kantian_Account_of_Practical_Reason">"Rational Will or Willing Reason?": A Defense of the Kantian Account of Practical Reason</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper shows that although Kant's moral philosophy belongs to moral rationalism, Kant in fact...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper shows that although Kant's moral philosophy belongs to moral rationalism, Kant in fact accommodates the strategic strength of moral sentimentalism and thus overcomes the shortcoming of traditional moral rationalism. Kant's theory of practical reason is a via media between sentimentalism and rationalism. Hence, different from moral rationalists, Kant accommodates the Humean emphasis on passion by reconceptualizing it as the primacy of practical reason. Yet, different from Hume, for Kant, practical reason can only be based on non-empirical moral realism. But the problem is: what is this practical reason? Is it volitional reason or rational volition?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0733e52dc5e1cd21805d37c3968e6ef9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64683048,"asset_id":44299044,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64683048/download_file?st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44299044"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44299044"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44299044; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44299044]").text(description); $(".js-view-count[data-work-id=44299044]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44299044; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44299044']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44299044, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0733e52dc5e1cd21805d37c3968e6ef9" } } $('.js-work-strip[data-work-id=44299044]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44299044,"title":"\"Rational Will or Willing Reason?\": A Defense of the Kantian Account of Practical Reason","translated_title":"","metadata":{"abstract":"This paper shows that although Kant's moral philosophy belongs to moral rationalism, Kant in fact accommodates the strategic strength of moral sentimentalism and thus overcomes the shortcoming of traditional moral rationalism. 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(July 2011)</span><span>, 2011</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper has two objectives. The first is to propose a positive relationship between philosophy...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper has two objectives. The first is to propose a positive relationship between philosophy and theology, which is consistent with the Reformed faith. To achieve this, I will argue for G. W. Leibniz's Augustinian argument for the objectivity of abstract objects (abstracta), which makes up the second objective. Leibniz argues that abstracta are the structure or modes of both the divine mind and the world as the divine creation. Now, if philosophy is understood as a discipline that mainly investigates abstracta, then the constructive use of philosophy in theology is in fact as natural or inevitable as the use of mathematics in natural sciences. At the end, I will show that this implication portrays a positive role of philosophy that fits with the Reformed theology, for it neither affirms the supremacy of human reason nor challenges the sufficiency of the special revelation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0869dee4a5481f142fe028056833afd2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64683027,"asset_id":44299022,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64683027/download_file?st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44299022"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44299022"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44299022; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44299022]").text(description); $(".js-view-count[data-work-id=44299022]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44299022; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44299022']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44299022, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0869dee4a5481f142fe028056833afd2" } } $('.js-work-strip[data-work-id=44299022]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44299022,"title":"\"HOW TO THINK AFTER GOD 1 \" RETHINKING THE RELATIONSHIP BETWEEN PHILOSOPHY AND THEOLOGY","translated_title":"","metadata":{"abstract":"This paper has two objectives. The first is to propose a positive relationship between philosophy and theology, which is consistent with the Reformed faith. To achieve this, I will argue for G. W. Leibniz's Augustinian argument for the objectivity of abstract objects (abstracta), which makes up the second objective. Leibniz argues that abstracta are the structure or modes of both the divine mind and the world as the divine creation. Now, if philosophy is understood as a discipline that mainly investigates abstracta, then the constructive use of philosophy in theology is in fact as natural or inevitable as the use of mathematics in natural sciences. At the end, I will show that this implication portrays a positive role of philosophy that fits with the Reformed theology, for it neither affirms the supremacy of human reason nor challenges the sufficiency of the special revelation.","publication_date":{"day":null,"month":null,"year":2011,"errors":{}},"publication_name":"The Journal of Indonesian Reformed Theology, 1.1. (July 2011)"},"translated_abstract":"This paper has two objectives. The first is to propose a positive relationship between philosophy and theology, which is consistent with the Reformed faith. To achieve this, I will argue for G. W. Leibniz's Augustinian argument for the objectivity of abstract objects (abstracta), which makes up the second objective. Leibniz argues that abstracta are the structure or modes of both the divine mind and the world as the divine creation. Now, if philosophy is understood as a discipline that mainly investigates abstracta, then the constructive use of philosophy in theology is in fact as natural or inevitable as the use of mathematics in natural sciences. At the end, I will show that this implication portrays a positive role of philosophy that fits with the Reformed theology, for it neither affirms the supremacy of human reason nor challenges the sufficiency of the special revelation.","internal_url":"https://www.academia.edu/44299022/_HOW_TO_THINK_AFTER_GOD_1_RETHINKING_THE_RELATIONSHIP_BETWEEN_PHILOSOPHY_AND_THEOLOGY","translated_internal_url":"","created_at":"2020-10-14T18:50:39.420-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":69031291,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[{"id":35834270,"work_id":44299022,"tagging_user_id":69031291,"tagged_user_id":null,"co_author_invite_id":7124575,"email":"l***7@yahoo.com","display_order":1,"name":"Leonard Sidharta","title":"\"HOW TO THINK AFTER GOD 1 \" RETHINKING THE RELATIONSHIP BETWEEN PHILOSOPHY AND THEOLOGY"}],"downloadable_attachments":[{"id":64683027,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64683027/thumbnails/1.jpg","file_name":"Leibniz.pdf","download_url":"https://www.academia.edu/attachments/64683027/download_file?st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"HOW_TO_THINK_AFTER_GOD_1_RETHINKING_THE.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64683027/Leibniz-libre.pdf?1602728214=\u0026response-content-disposition=attachment%3B+filename%3DHOW_TO_THINK_AFTER_GOD_1_RETHINKING_THE.pdf\u0026Expires=1733200420\u0026Signature=SRB4NwUE-isJI7UjGCZMNi5PGxERW-8ZGVN80WWGaQxf5XE31X~jSvBb~mQlKS28xZ-AUyMoAax9s0JUMngYMDeub5xQYlHOjEujViU5QiT56L~PjG-yUKOWkV48juTEI6I9gLHlaTG4h5whZr7ws9B2qP6fQp0TTYLc2fWhY6sHKzuBqfNFxsTqX04sitNlfHx8--noV~ohKu8WS0EkxjKmy9FTtZtRqMVsyNsZx8O~~wGe6Es8vBrrumM1frbR9fn~6F3gZrzJcv1zKMs0N-N5k0grZmTsw0w7s6zQNZ6maqCI4OzFazcDKYQsGFOeE4cxql1muiekdojZbn8iNA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_HOW_TO_THINK_AFTER_GOD_1_RETHINKING_THE_RELATIONSHIP_BETWEEN_PHILOSOPHY_AND_THEOLOGY","translated_slug":"","page_count":16,"language":"en","content_type":"Work","owner":{"id":69031291,"first_name":"Leonard Sidharta","middle_initials":null,"last_name":"戴永富","page_name":"YongfuMeiling","domain_name":"sbc-sg","created_at":"2017-10-04T04:21:16.830-07:00","display_name":"Leonard Sidharta 戴永富","url":"https://sbc-sg.academia.edu/YongfuMeiling"},"attachments":[{"id":64683027,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64683027/thumbnails/1.jpg","file_name":"Leibniz.pdf","download_url":"https://www.academia.edu/attachments/64683027/download_file?st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"HOW_TO_THINK_AFTER_GOD_1_RETHINKING_THE.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64683027/Leibniz-libre.pdf?1602728214=\u0026response-content-disposition=attachment%3B+filename%3DHOW_TO_THINK_AFTER_GOD_1_RETHINKING_THE.pdf\u0026Expires=1733200420\u0026Signature=SRB4NwUE-isJI7UjGCZMNi5PGxERW-8ZGVN80WWGaQxf5XE31X~jSvBb~mQlKS28xZ-AUyMoAax9s0JUMngYMDeub5xQYlHOjEujViU5QiT56L~PjG-yUKOWkV48juTEI6I9gLHlaTG4h5whZr7ws9B2qP6fQp0TTYLc2fWhY6sHKzuBqfNFxsTqX04sitNlfHx8--noV~ohKu8WS0EkxjKmy9FTtZtRqMVsyNsZx8O~~wGe6Es8vBrrumM1frbR9fn~6F3gZrzJcv1zKMs0N-N5k0grZmTsw0w7s6zQNZ6maqCI4OzFazcDKYQsGFOeE4cxql1muiekdojZbn8iNA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":18128,"name":"Gottfried Wilhelm Leibniz","url":"https://www.academia.edu/Documents/in/Gottfried_Wilhelm_Leibniz"},{"id":19824,"name":"Christian Philosophy","url":"https://www.academia.edu/Documents/in/Christian_Philosophy"},{"id":537191,"name":"Christian Theology and Philosophy","url":"https://www.academia.edu/Documents/in/Christian_Theology_and_Philosophy"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44298979"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44298979/_COURTING_AND_MARRYING_LADY_WISDOM_or_HOW_LIVING_WISELY_BEING_INTIMATE_WITH_GOD_AND_ENJOYING_HAPPY_MARRIAGE_COINCIDE"><img alt="Research paper thumbnail of "COURTING AND MARRYING LADY WISDOM", or HOW LIVING WISELY, BEING INTIMATE WITH GOD, AND ENJOYING HAPPY MARRIAGE COINCIDE" class="work-thumbnail" src="https://attachments.academia-assets.com/64682980/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44298979/_COURTING_AND_MARRYING_LADY_WISDOM_or_HOW_LIVING_WISELY_BEING_INTIMATE_WITH_GOD_AND_ENJOYING_HAPPY_MARRIAGE_COINCIDE">"COURTING AND MARRYING LADY WISDOM", or HOW LIVING WISELY, BEING INTIMATE WITH GOD, AND ENJOYING HAPPY MARRIAGE COINCIDE</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A wife of noble character who can find? She is worth far more than rubies. 11 Her husband has ful...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A wife of noble character who can find? She is worth far more than rubies. 11 Her husband has full confidence in her and lacks nothing of value. 12 She brings him good, not harm, all the days of her life. 13 She selects wool and flax and works with eager hands. 14 She is like the merchant ships, bringing her food from afar. 15 She gets up while it is still night; she provides food for her family and portions for her female servants. 16 She considers a field and buys it; out of her earnings she plants a vineyard. 17 She sets about her work vigorously; her arms are strong for her tasks. 18 She sees that her trading is profitable, and her lamp does not go out at night. 19 In her hand she holds the distaff and grasps the spindle with her fingers. 20 She opens her arms to the poor and extends her hands to the needy. 21 When it snows, she has no fear for her household; for all of them are clothed in scarlet. 22 She makes coverings for her bed; she is clothed in fine linen and purple. 23 Her husband is respected at the city gate, where he takes his seat among the elders of the land. 24 She makes linen garments and sells them, and supplies the merchants with sashes. 25 She is clothed with strength and dignity; she can laugh at the days to come. 26 She speaks with wisdom, and faithful instruction is on her tongue. 27 She watches over the affairs of her household and does not eat the bread of idleness. 28 Her children arise and call her blessed; her husband also, and he praises her: 29 "Many women do noble things, but you surpass them all." 30 Charm is deceptive, and beauty is fleeting; but a woman who fears the LORD is to be praised. 31 Honor her for all that her hands have done, and let her works bring her praise at the city gate."</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="27632e27840209b1381cb8d7fec5dea1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64682980,"asset_id":44298979,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64682980/download_file?st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44298979"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44298979"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44298979; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44298979]").text(description); $(".js-view-count[data-work-id=44298979]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44298979; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44298979']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44298979, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "27632e27840209b1381cb8d7fec5dea1" } } $('.js-work-strip[data-work-id=44298979]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44298979,"title":"\"COURTING AND MARRYING LADY WISDOM\", or HOW LIVING WISELY, BEING INTIMATE WITH GOD, AND ENJOYING HAPPY MARRIAGE COINCIDE","translated_title":"","metadata":{"abstract":"A wife of noble character who can find? She is worth far more than rubies. 11 Her husband has full confidence in her and lacks nothing of value. 12 She brings him good, not harm, all the days of her life. 13 She selects wool and flax and works with eager hands. 14 She is like the merchant ships, bringing her food from afar. 15 She gets up while it is still night; she provides food for her family and portions for her female servants. 16 She considers a field and buys it; out of her earnings she plants a vineyard. 17 She sets about her work vigorously; her arms are strong for her tasks. 18 She sees that her trading is profitable, and her lamp does not go out at night. 19 In her hand she holds the distaff and grasps the spindle with her fingers. 20 She opens her arms to the poor and extends her hands to the needy. 21 When it snows, she has no fear for her household; for all of them are clothed in scarlet. 22 She makes coverings for her bed; she is clothed in fine linen and purple. 23 Her husband is respected at the city gate, where he takes his seat among the elders of the land. 24 She makes linen garments and sells them, and supplies the merchants with sashes. 25 She is clothed with strength and dignity; she can laugh at the days to come. 26 She speaks with wisdom, and faithful instruction is on her tongue. 27 She watches over the affairs of her household and does not eat the bread of idleness. 28 Her children arise and call her blessed; her husband also, and he praises her: 29 \"Many women do noble things, but you surpass them all.\" 30 Charm is deceptive, and beauty is fleeting; but a woman who fears the LORD is to be praised. 31 Honor her for all that her hands have done, and let her works bring her praise at the city gate.\""},"translated_abstract":"A wife of noble character who can find? She is worth far more than rubies. 11 Her husband has full confidence in her and lacks nothing of value. 12 She brings him good, not harm, all the days of her life. 13 She selects wool and flax and works with eager hands. 14 She is like the merchant ships, bringing her food from afar. 15 She gets up while it is still night; she provides food for her family and portions for her female servants. 16 She considers a field and buys it; out of her earnings she plants a vineyard. 17 She sets about her work vigorously; her arms are strong for her tasks. 18 She sees that her trading is profitable, and her lamp does not go out at night. 19 In her hand she holds the distaff and grasps the spindle with her fingers. 20 She opens her arms to the poor and extends her hands to the needy. 21 When it snows, she has no fear for her household; for all of them are clothed in scarlet. 22 She makes coverings for her bed; she is clothed in fine linen and purple. 23 Her husband is respected at the city gate, where he takes his seat among the elders of the land. 24 She makes linen garments and sells them, and supplies the merchants with sashes. 25 She is clothed with strength and dignity; she can laugh at the days to come. 26 She speaks with wisdom, and faithful instruction is on her tongue. 27 She watches over the affairs of her household and does not eat the bread of idleness. 28 Her children arise and call her blessed; her husband also, and he praises her: 29 \"Many women do noble things, but you surpass them all.\" 30 Charm is deceptive, and beauty is fleeting; but a woman who fears the LORD is to be praised. 31 Honor her for all that her hands have done, and let her works bring her praise at the city gate.\"","internal_url":"https://www.academia.edu/44298979/_COURTING_AND_MARRYING_LADY_WISDOM_or_HOW_LIVING_WISELY_BEING_INTIMATE_WITH_GOD_AND_ENJOYING_HAPPY_MARRIAGE_COINCIDE","translated_internal_url":"","created_at":"2020-10-14T18:38:29.512-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":69031291,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[{"id":35834201,"work_id":44298979,"tagging_user_id":69031291,"tagged_user_id":null,"co_author_invite_id":7124575,"email":"l***7@yahoo.com","display_order":1,"name":"Leonard Sidharta","title":"\"COURTING AND MARRYING LADY WISDOM\", or HOW LIVING WISELY, BEING INTIMATE WITH GOD, AND ENJOYING HAPPY MARRIAGE COINCIDE"}],"downloadable_attachments":[{"id":64682980,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64682980/thumbnails/1.jpg","file_name":"Proverbs31.pdf","download_url":"https://www.academia.edu/attachments/64682980/download_file?st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"COURTING_AND_MARRYING_LADY_WISDOM_or_HO.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64682980/Proverbs31-libre.pdf?1602727703=\u0026response-content-disposition=attachment%3B+filename%3DCOURTING_AND_MARRYING_LADY_WISDOM_or_HO.pdf\u0026Expires=1733200420\u0026Signature=QlKHMXMqDRSOp7sJxffCLDSp8QRyIvOlbX8w3nWw3Z4NocH6A6vmIvnwzhJJUWxJqGDVIHl-d-z3Orp8hDAsBg4NWMHcXSE48L4Xw5hypubtJWbg889pl6vXaLnbCLPo28LWXF~vAz2GLBXoe-6CdmjRtR37sI6It9DKWewqOMGjQEp39XoAedTxYdAHMfW1EItI7DRrPuBSz5rCmURMtbnQsqBUfqPPwif2qgMJaVdCs4qd43tV6uKz1gLYFuE5XLOz1XsEwJiCI7kzaytZsNLxIeX2NTt061o6n4Jmub9aunS-fwtmEz360-EA103EwDqTUeXKKTPAaxY2cSnfQg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_COURTING_AND_MARRYING_LADY_WISDOM_or_HOW_LIVING_WISELY_BEING_INTIMATE_WITH_GOD_AND_ENJOYING_HAPPY_MARRIAGE_COINCIDE","translated_slug":"","page_count":11,"language":"en","content_type":"Work","owner":{"id":69031291,"first_name":"Leonard Sidharta","middle_initials":null,"last_name":"戴永富","page_name":"YongfuMeiling","domain_name":"sbc-sg","created_at":"2017-10-04T04:21:16.830-07:00","display_name":"Leonard Sidharta 戴永富","url":"https://sbc-sg.academia.edu/YongfuMeiling"},"attachments":[{"id":64682980,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64682980/thumbnails/1.jpg","file_name":"Proverbs31.pdf","download_url":"https://www.academia.edu/attachments/64682980/download_file?st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"COURTING_AND_MARRYING_LADY_WISDOM_or_HO.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64682980/Proverbs31-libre.pdf?1602727703=\u0026response-content-disposition=attachment%3B+filename%3DCOURTING_AND_MARRYING_LADY_WISDOM_or_HO.pdf\u0026Expires=1733200420\u0026Signature=QlKHMXMqDRSOp7sJxffCLDSp8QRyIvOlbX8w3nWw3Z4NocH6A6vmIvnwzhJJUWxJqGDVIHl-d-z3Orp8hDAsBg4NWMHcXSE48L4Xw5hypubtJWbg889pl6vXaLnbCLPo28LWXF~vAz2GLBXoe-6CdmjRtR37sI6It9DKWewqOMGjQEp39XoAedTxYdAHMfW1EItI7DRrPuBSz5rCmURMtbnQsqBUfqPPwif2qgMJaVdCs4qd43tV6uKz1gLYFuE5XLOz1XsEwJiCI7kzaytZsNLxIeX2NTt061o6n4Jmub9aunS-fwtmEz360-EA103EwDqTUeXKKTPAaxY2cSnfQg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":21049,"name":"Christian Spirituality","url":"https://www.academia.edu/Documents/in/Christian_Spirituality"},{"id":32809,"name":"Wisdom Literature","url":"https://www.academia.edu/Documents/in/Wisdom_Literature"},{"id":32811,"name":"Book of Proverbs","url":"https://www.academia.edu/Documents/in/Book_of_Proverbs"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44298953"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44298953/_Union_with_the_Word_in_Love_A_Trinitarian_Foundation_of_Lectio_Divina"><img alt="Research paper thumbnail of "Union with the Word in Love": A Trinitarian Foundation of Lectio Divina" class="work-thumbnail" src="https://attachments.academia-assets.com/64682949/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44298953/_Union_with_the_Word_in_Love_A_Trinitarian_Foundation_of_Lectio_Divina">"Union with the Word in Love": A Trinitarian Foundation of Lectio Divina</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper is a Thomistic, Trinitarian interpretation of lectio divina. For Aquinas, God's life c...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper is a Thomistic, Trinitarian interpretation of lectio divina. For Aquinas, God's life consists of the Father's knowing and willing, which amount to the processions of the divine Word and Love. Revelation is accordingly seen as the pouring out of the Word and Love, which should be correspondingly received by intellect and will. In lectio, one's intellectual fulfillment in reading resembles the generation of the Son, while one's volitional satisfaction in praying resembles the procession of the Spirit. Moreover, in receiving the Word and the Spirit through the unity of intellect and will, the information that one reads is transformed into second-personal knowledge. Briefly, prayerful reading is rooted in the processions of the Son and the Spirit, which aims at uniting human beings with the divine persons through the means of volitional knowledge. Christian life can be seen then as the expansion of the reading intellect and the praying will.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5b5d9df697907a76ab63b57de942ec8c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64682949,"asset_id":44298953,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64682949/download_file?st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44298953"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44298953"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44298953; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44298953]").text(description); $(".js-view-count[data-work-id=44298953]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44298953; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44298953']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44298953, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5b5d9df697907a76ab63b57de942ec8c" } } $('.js-work-strip[data-work-id=44298953]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44298953,"title":"\"Union with the Word in Love\": A Trinitarian Foundation of Lectio Divina","translated_title":"","metadata":{"abstract":"This paper is a Thomistic, Trinitarian interpretation of lectio divina. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44298934"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44298934/_Return_to_Eden_Knowing_Christ_through_Experiencing_the_Godforsakenness_of_this_World"><img alt="Research paper thumbnail of "Return to Eden": Knowing Christ through Experiencing the Godforsakenness of this World" class="work-thumbnail" src="https://attachments.academia-assets.com/64682930/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44298934/_Return_to_Eden_Knowing_Christ_through_Experiencing_the_Godforsakenness_of_this_World">"Return to Eden": Knowing Christ through Experiencing the Godforsakenness of this World</a></div><div class="wp-workCard_item"><span>The Journal of Indonesian Reformed Theology 6.2. (July 2016)</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">this paper excavates the soteriological imports of Christlikeness by using the concept of meaning...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">this paper excavates the soteriological imports of Christlikeness by using the concept of meaninglessness as its starting point. In other words, the paper moves from plight (the essence of which is meaninglessness, defined as being without god) to solution, which can be understood as the very antidote to meaninglessness, namely, living with God. Yet, the antidote works precisely through the meaninglessness itself, i.e., it gets rid of meaninglessness by making apparently meaningless happenings into meaningful occasions of being united with God. So one can defeat meaninglessness, only if one manifests God's redeeming presence in the midst of one's seemingly meaningless life. This is in fact the nature of Christ's life on earth. In Jesus' life, seemingly meaningless events should be understood as temptations, as they are not bad fate but occasions that could lead to either victories (via obedience) or defeat (via disobedience).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="16e478d1beeeaaa7d1a95facf9fc9d10" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64682930,"asset_id":44298934,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64682930/download_file?st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44298934"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44298934"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44298934; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44298934]").text(description); $(".js-view-count[data-work-id=44298934]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44298934; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44298934']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44298934, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "16e478d1beeeaaa7d1a95facf9fc9d10" } } $('.js-work-strip[data-work-id=44298934]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44298934,"title":"\"Return to Eden\": Knowing Christ through Experiencing the Godforsakenness of this World","translated_title":"","metadata":{"abstract":"this paper excavates the soteriological imports of Christlikeness by using the concept of meaninglessness as its starting point. 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(July 2016)"},"translated_abstract":"this paper excavates the soteriological imports of Christlikeness by using the concept of meaninglessness as its starting point. In other words, the paper moves from plight (the essence of which is meaninglessness, defined as being without god) to solution, which can be understood as the very antidote to meaninglessness, namely, living with God. Yet, the antidote works precisely through the meaninglessness itself, i.e., it gets rid of meaninglessness by making apparently meaningless happenings into meaningful occasions of being united with God. So one can defeat meaninglessness, only if one manifests God's redeeming presence in the midst of one's seemingly meaningless life. This is in fact the nature of Christ's life on earth. In Jesus' life, seemingly meaningless events should be understood as temptations, as they are not bad fate but occasions that could lead to either victories (via obedience) or defeat (via disobedience).","internal_url":"https://www.academia.edu/44298934/_Return_to_Eden_Knowing_Christ_through_Experiencing_the_Godforsakenness_of_this_World","translated_internal_url":"","created_at":"2020-10-14T18:28:18.442-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":69031291,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[{"id":35834185,"work_id":44298934,"tagging_user_id":69031291,"tagged_user_id":null,"co_author_invite_id":7124575,"email":"l***7@yahoo.com","display_order":1,"name":"Leonard Sidharta","title":"\"Return to Eden\": Knowing Christ through Experiencing the Godforsakenness of this World"}],"downloadable_attachments":[{"id":64682930,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64682930/thumbnails/1.jpg","file_name":"ChristEden3.pdf","download_url":"https://www.academia.edu/attachments/64682930/download_file?st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Return_to_Eden_Knowing_Christ_through_E.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64682930/ChristEden3-libre.pdf?1602727711=\u0026response-content-disposition=attachment%3B+filename%3DReturn_to_Eden_Knowing_Christ_through_E.pdf\u0026Expires=1733200420\u0026Signature=P3ut06nqDhUeMWaAZLty7o~u~6qE~RNnSeWPWGn8hmfvbUQuqpLWEC1nCm0xqavM0N5F6X6Zm9TE6EcfvVrDJVx3hn5z244U0poSnOHcdvxaZykI7l8XnVHJbsi0AGXBWFC6d6TUcpk1Nr49-w2maDOtxZ~1BWXFNOG1DuemgNNkcgrB9w4tIYY0T1BEwm8h2xSplnthw3TD4zrNtjnFJWdeyw1RAaAFdK4Y7NUhzP-xDNsPymiPpaJbGTvKsuIYEDdj30rjXcqqrOljMHMYFSfOjew9H0Sj~ybui1zuoPbe2UCJ2j66aqNVlJPAB771yNe5Q15EoYUBxhho97Z-Aw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Return_to_Eden_Knowing_Christ_through_Experiencing_the_Godforsakenness_of_this_World","translated_slug":"","page_count":33,"language":"en","content_type":"Work","owner":{"id":69031291,"first_name":"Leonard Sidharta","middle_initials":null,"last_name":"戴永富","page_name":"YongfuMeiling","domain_name":"sbc-sg","created_at":"2017-10-04T04:21:16.830-07:00","display_name":"Leonard Sidharta 戴永富","url":"https://sbc-sg.academia.edu/YongfuMeiling"},"attachments":[{"id":64682930,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64682930/thumbnails/1.jpg","file_name":"ChristEden3.pdf","download_url":"https://www.academia.edu/attachments/64682930/download_file?st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Return_to_Eden_Knowing_Christ_through_E.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64682930/ChristEden3-libre.pdf?1602727711=\u0026response-content-disposition=attachment%3B+filename%3DReturn_to_Eden_Knowing_Christ_through_E.pdf\u0026Expires=1733200420\u0026Signature=P3ut06nqDhUeMWaAZLty7o~u~6qE~RNnSeWPWGn8hmfvbUQuqpLWEC1nCm0xqavM0N5F6X6Zm9TE6EcfvVrDJVx3hn5z244U0poSnOHcdvxaZykI7l8XnVHJbsi0AGXBWFC6d6TUcpk1Nr49-w2maDOtxZ~1BWXFNOG1DuemgNNkcgrB9w4tIYY0T1BEwm8h2xSplnthw3TD4zrNtjnFJWdeyw1RAaAFdK4Y7NUhzP-xDNsPymiPpaJbGTvKsuIYEDdj30rjXcqqrOljMHMYFSfOjew9H0Sj~ybui1zuoPbe2UCJ2j66aqNVlJPAB771yNe5Q15EoYUBxhho97Z-Aw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":109,"name":"Christianity","url":"https://www.academia.edu/Documents/in/Christianity"},{"id":1302,"name":"Theology","url":"https://www.academia.edu/Documents/in/Theology"},{"id":4585,"name":"Meaning of Life","url":"https://www.academia.edu/Documents/in/Meaning_of_Life"},{"id":21049,"name":"Christian Spirituality","url":"https://www.academia.edu/Documents/in/Christian_Spirituality"},{"id":32810,"name":"Book of Ecclesiastes","url":"https://www.academia.edu/Documents/in/Book_of_Ecclesiastes"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44298881"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44298881/_%E4%B8%BA%E4%BF%A1%E4%BB%B0%E5%89%8A%E5%B9%B3%E5%A4%A7%E5%B0%8F%E5%B1%B1%E5%B2%97_%E7%BB%8F%E5%85%B8%E6%94%B9%E9%9D%A9%E5%AE%97%E7%A5%9E%E5%AD%A6%E7%9A%84%E5%85%AC%E5%85%B1%E6%A6%82%E5%BF%B5%E8%AE%BA%E5%8F%8A%E5%85%B6%E5%9C%A8%E8%B7%A8%E5%AD%A6%E7%A7%91%E5%AF%B9%E8%AF%9D%E4%B8%8A%E7%9A%84%E5%BA%94%E7%94%A8"><img alt="Research paper thumbnail of "为信仰削平大小山岗"：经典改革宗神学的'公共概念'论及其在跨学科对话上的应用" class="work-thumbnail" src="https://attachments.academia-assets.com/64682871/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44298881/_%E4%B8%BA%E4%BF%A1%E4%BB%B0%E5%89%8A%E5%B9%B3%E5%A4%A7%E5%B0%8F%E5%B1%B1%E5%B2%97_%E7%BB%8F%E5%85%B8%E6%94%B9%E9%9D%A9%E5%AE%97%E7%A5%9E%E5%AD%A6%E7%9A%84%E5%85%AC%E5%85%B1%E6%A6%82%E5%BF%B5%E8%AE%BA%E5%8F%8A%E5%85%B6%E5%9C%A8%E8%B7%A8%E5%AD%A6%E7%A7%91%E5%AF%B9%E8%AF%9D%E4%B8%8A%E7%9A%84%E5%BA%94%E7%94%A8">"为信仰削平大小山岗"：经典改革宗神学的'公共概念'论及其在跨学科对话上的应用</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In dialogues with other faiths or disciplines, traditional Protestants often face the challenge o...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In dialogues with other faiths or disciplines, traditional Protestants often face the challenge of balancing the need to use the inclusive but non-scriptural lingua franca with the commitment to the exclusive but more unfamiliar biblical language. Upholding the sola scriptura, Protestants are wary of diluting the bible's purity with worldly wisdom. This stance, however, can lead to the anti-intellectualistic biblicism, which undermines the church's mission and her own theological enterprise. This paper argues that the Classical Reformed Theology (CRT), as a main constituent of the traditional Protestantism, has conceptual resources that can avoid the Scylla of unprincipled inclusivism and the Charybdis of narrow-minded exclusivism. The resources here are centered on the idea of communes conceptiones or common notions, which CRT inherits from Church Fathers and medieval theologians. Common notions, which are originated in God's general revelation, consist of logic, moral laws, and other universally shared a priori concepts. They are not merely indispensable for dialogues, but also constitute the very structures of both reality and reason, and therefore suggest that reality is the product of a transcendent Mind. The fact that common notions are embedded in both reason and reality as their structures reveals that everything that exists, as well as their corresponding propositions, are the reflections of the common notions that reside in the divine mind. Not only that the correspondence between reason, reality, and the divine mind is mediated through common notions, all meaningful discourses should be structured by them too. This interestingly implies that although common notions are attributed to general revelation, they actually suffuse both general and special revelations, although their presence in the bible, as a special revelation, is mainly implicit. Be that as it may, this does not lead to the total merge between both revelations, as common notions are not full-blown doctrines but general categories or frameworks. Consequently, the status of the bible as a special revelation is maintained, and any dialogues cannot just stop on the level of common language. For CRT, this implies that rational dialogues without faith and the Holy Spirit's prevenient work cannot lead to the full acceptance of the bible, and thus, common notions can at best only show the rationality and the coherence of biblical message without proving their truthfulness. Yet, common notions can facilitate the communication of biblical message persuasively, and this is a preparation for faith, since in CRT, reason, although not the main condition for faith, is its 'passive but indispensable' condition. Moreover, since common notions pervade nature and scripture and ultimately come from the divine mind, it is possible that finite human reasons sometimes can understand special revelation better through general revelation. Thus, dialogues for Christians are not only for persuading others, but also for learning from others. Also, seeing that rigorous dialogues are often conducted by different disciplines and all disciplines represent coherent systems of thought that make dialogues between them challenging, the issue in this paper is presented in the context of interdisciplinary dialogue.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8ef11735b3f3be5d3b59262c4adeaf0f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64682871,"asset_id":44298881,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64682871/download_file?st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44298881"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44298881"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44298881; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44298881]").text(description); $(".js-view-count[data-work-id=44298881]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44298881; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44298881']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44298881, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8ef11735b3f3be5d3b59262c4adeaf0f" } } $('.js-work-strip[data-work-id=44298881]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44298881,"title":"\"为信仰削平大小山岗\"：经典改革宗神学的'公共概念'论及其在跨学科对话上的应用","translated_title":"","metadata":{"abstract":"In dialogues with other faiths or disciplines, traditional Protestants often face the challenge of balancing the need to use the inclusive but non-scriptural lingua franca with the commitment to the exclusive but more unfamiliar biblical language. Upholding the sola scriptura, Protestants are wary of diluting the bible's purity with worldly wisdom. This stance, however, can lead to the anti-intellectualistic biblicism, which undermines the church's mission and her own theological enterprise. This paper argues that the Classical Reformed Theology (CRT), as a main constituent of the traditional Protestantism, has conceptual resources that can avoid the Scylla of unprincipled inclusivism and the Charybdis of narrow-minded exclusivism. The resources here are centered on the idea of communes conceptiones or common notions, which CRT inherits from Church Fathers and medieval theologians. Common notions, which are originated in God's general revelation, consist of logic, moral laws, and other universally shared a priori concepts. They are not merely indispensable for dialogues, but also constitute the very structures of both reality and reason, and therefore suggest that reality is the product of a transcendent Mind. The fact that common notions are embedded in both reason and reality as their structures reveals that everything that exists, as well as their corresponding propositions, are the reflections of the common notions that reside in the divine mind. Not only that the correspondence between reason, reality, and the divine mind is mediated through common notions, all meaningful discourses should be structured by them too. This interestingly implies that although common notions are attributed to general revelation, they actually suffuse both general and special revelations, although their presence in the bible, as a special revelation, is mainly implicit. Be that as it may, this does not lead to the total merge between both revelations, as common notions are not full-blown doctrines but general categories or frameworks. Consequently, the status of the bible as a special revelation is maintained, and any dialogues cannot just stop on the level of common language. For CRT, this implies that rational dialogues without faith and the Holy Spirit's prevenient work cannot lead to the full acceptance of the bible, and thus, common notions can at best only show the rationality and the coherence of biblical message without proving their truthfulness. Yet, common notions can facilitate the communication of biblical message persuasively, and this is a preparation for faith, since in CRT, reason, although not the main condition for faith, is its 'passive but indispensable' condition. Moreover, since common notions pervade nature and scripture and ultimately come from the divine mind, it is possible that finite human reasons sometimes can understand special revelation better through general revelation. Thus, dialogues for Christians are not only for persuading others, but also for learning from others. Also, seeing that rigorous dialogues are often conducted by different disciplines and all disciplines represent coherent systems of thought that make dialogues between them challenging, the issue in this paper is presented in the context of interdisciplinary dialogue."},"translated_abstract":"In dialogues with other faiths or disciplines, traditional Protestants often face the challenge of balancing the need to use the inclusive but non-scriptural lingua franca with the commitment to the exclusive but more unfamiliar biblical language. Upholding the sola scriptura, Protestants are wary of diluting the bible's purity with worldly wisdom. This stance, however, can lead to the anti-intellectualistic biblicism, which undermines the church's mission and her own theological enterprise. This paper argues that the Classical Reformed Theology (CRT), as a main constituent of the traditional Protestantism, has conceptual resources that can avoid the Scylla of unprincipled inclusivism and the Charybdis of narrow-minded exclusivism. The resources here are centered on the idea of communes conceptiones or common notions, which CRT inherits from Church Fathers and medieval theologians. Common notions, which are originated in God's general revelation, consist of logic, moral laws, and other universally shared a priori concepts. They are not merely indispensable for dialogues, but also constitute the very structures of both reality and reason, and therefore suggest that reality is the product of a transcendent Mind. The fact that common notions are embedded in both reason and reality as their structures reveals that everything that exists, as well as their corresponding propositions, are the reflections of the common notions that reside in the divine mind. Not only that the correspondence between reason, reality, and the divine mind is mediated through common notions, all meaningful discourses should be structured by them too. This interestingly implies that although common notions are attributed to general revelation, they actually suffuse both general and special revelations, although their presence in the bible, as a special revelation, is mainly implicit. Be that as it may, this does not lead to the total merge between both revelations, as common notions are not full-blown doctrines but general categories or frameworks. Consequently, the status of the bible as a special revelation is maintained, and any dialogues cannot just stop on the level of common language. For CRT, this implies that rational dialogues without faith and the Holy Spirit's prevenient work cannot lead to the full acceptance of the bible, and thus, common notions can at best only show the rationality and the coherence of biblical message without proving their truthfulness. Yet, common notions can facilitate the communication of biblical message persuasively, and this is a preparation for faith, since in CRT, reason, although not the main condition for faith, is its 'passive but indispensable' condition. Moreover, since common notions pervade nature and scripture and ultimately come from the divine mind, it is possible that finite human reasons sometimes can understand special revelation better through general revelation. Thus, dialogues for Christians are not only for persuading others, but also for learning from others. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Leonard Sidharta 戴永富</h3></div><div class="js-work-strip profile--work_container" data-work-id="84683175"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/84683175/%E6%89%98%E9%A9%AC%E6%96%AF%E4%B8%BB%E4%B9%89_%E7%BA%AF%E6%9C%AC%E6%80%A7_%E4%B9%8B%E4%BA%89%E4%B8%8E%E8%87%AA%E7%84%B6%E6%B3%95%E7%9A%84%E5%9F%BA%E7%9D%A3%E8%AE%BA%E9%98%90%E9%87%8A_The_Pura_Natura_Controversy_and_a_Christological_Interpretation_of_the_Natural_Law"><img alt="Research paper thumbnail of 托马斯主义‘纯本性’之争与自然法的基督论阐释 The Pura Natura Controversy and a Christological Interpretation of the Natural Law" class="work-thumbnail" src="https://attachments.academia-assets.com/89620229/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/84683175/%E6%89%98%E9%A9%AC%E6%96%AF%E4%B8%BB%E4%B9%89_%E7%BA%AF%E6%9C%AC%E6%80%A7_%E4%B9%8B%E4%BA%89%E4%B8%8E%E8%87%AA%E7%84%B6%E6%B3%95%E7%9A%84%E5%9F%BA%E7%9D%A3%E8%AE%BA%E9%98%90%E9%87%8A_The_Pura_Natura_Controversy_and_a_Christological_Interpretation_of_the_Natural_Law">托马斯主义‘纯本性’之争与自然法的基督论阐释 The Pura Natura Controversy and a Christological Interpretation of the Natural Law</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the natural law tradition, morality is intrinsically related to the notions of human nature an...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the natural law tradition, morality is intrinsically related to the notions of human nature and its perfection or flourishing. Although the natural law theory might be one of the most dominant ethical approaches in Christianity, there is a widespread concern that the theory brings about the nature-grace dichotomy, which entails two competing accounts of human fulfillment: inside and outside Christ. It seems then that the Christian assimilation of the natural law depends on the socalled Christological anthropology, which shows that humanity can only be fully understood Christologically and thus find its ultimate fulfillment in Christ.<br />Christological anthropology, however, is difficult to formulate. Whereas understanding Christ anthropologically would undermine the centrality of Christ and make Christianity irrelevant, interpreting human nature Christologically would threaten the universal intelligibility of humanity, without which, the natural law theory would be impossible. To probe the possibility of construing a Christological anthropology that avoids both pitfalls, this paper uses the pura natura controversy within Thomism as its argumentative framework. Both sides of the controversy provides valuable conceptual tools and valid theological concerns, which need to be used and accommodated in the formulation of a solid Christological anthropology. Hopefully this paper can somewhat show that if Christology (which includes the doctrine of the pre-existent Son) holds the key to understand creation and humanity, as the New Testament suggests, then a Christological interpretation of the natural law is not just possible, but essential.<br /><br />自然法传统重视道德与人性的完善或幸福的相互关联性。那么，虽然自然法可以说是基督教伦理的一个主流思想，自然法还引起颇大的神学顾虑。一些神学家认为，自然法会导致自然-恩典二元论及其所蕴含的两种有竞争的幸福观，即在在基督里和在基督外的幸福观。由此看，基督教对自然法的接受最好要建基于所谓‘基督论式人论’；按照这以基督为理解人性的基本标准之人论，人性只能在基督里实现其终极的完善。<br />然而，基督论式人论是很难构造的。若视人为理解基督的标准会削弱基督的中心性及福音的重要性，视基督为理解人的标准将威胁人性的普遍可理解性及自然法的可能性。为了建立起一个能避免以上陷阱的基督论式人论，本文以托马斯主义内部的‘纯本性’之争为其论证框架。争论中的双方都能提供可贵的概念性工具及正当的神学关注点，而这一切都需要在一个严谨的基督论式人论得到使用与回应。希望本文能够在一定程度上说明，若基督论（即包含着先存的圣子这教义之基督论）是揭开人性的奥秘的一把钥匙，那么，自然法的基督论阐释既有可能，亦有必要。</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b0e201e800d84c14a48cb06108ce994e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":89620229,"asset_id":84683175,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/89620229/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="84683175"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="84683175"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 84683175; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=84683175]").text(description); $(".js-view-count[data-work-id=84683175]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 84683175; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='84683175']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 84683175, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b0e201e800d84c14a48cb06108ce994e" } } $('.js-work-strip[data-work-id=84683175]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":84683175,"title":"托马斯主义‘纯本性’之争与自然法的基督论阐释 The Pura Natura Controversy and a Christological Interpretation of the Natural Law","translated_title":"","metadata":{"abstract":"In the natural law tradition, morality is intrinsically related to the notions of human nature and its perfection or flourishing. Although the natural law theory might be one of the most dominant ethical approaches in Christianity, there is a widespread concern that the theory brings about the nature-grace dichotomy, which entails two competing accounts of human fulfillment: inside and outside Christ. It seems then that the Christian assimilation of the natural law depends on the socalled Christological anthropology, which shows that humanity can only be fully understood Christologically and thus find its ultimate fulfillment in Christ.\nChristological anthropology, however, is difficult to formulate. Whereas understanding Christ anthropologically would undermine the centrality of Christ and make Christianity irrelevant, interpreting human nature Christologically would threaten the universal intelligibility of humanity, without which, the natural law theory would be impossible. To probe the possibility of construing a Christological anthropology that avoids both pitfalls, this paper uses the pura natura controversy within Thomism as its argumentative framework. Both sides of the controversy provides valuable conceptual tools and valid theological concerns, which need to be used and accommodated in the formulation of a solid Christological anthropology. Hopefully this paper can somewhat show that if Christology (which includes the doctrine of the pre-existent Son) holds the key to understand creation and humanity, as the New Testament suggests, then a Christological interpretation of the natural law is not just possible, but essential.\n\n自然法传统重视道德与人性的完善或幸福的相互关联性。那么，虽然自然法可以说是基督教伦理的一个主流思想，自然法还引起颇大的神学顾虑。一些神学家认为，自然法会导致自然-恩典二元论及其所蕴含的两种有竞争的幸福观，即在在基督里和在基督外的幸福观。由此看，基督教对自然法的接受最好要建基于所谓‘基督论式人论’；按照这以基督为理解人性的基本标准之人论，人性只能在基督里实现其终极的完善。\n然而，基督论式人论是很难构造的。若视人为理解基督的标准会削弱基督的中心性及福音的重要性，视基督为理解人的标准将威胁人性的普遍可理解性及自然法的可能性。为了建立起一个能避免以上陷阱的基督论式人论，本文以托马斯主义内部的‘纯本性’之争为其论证框架。争论中的双方都能提供可贵的概念性工具及正当的神学关注点，而这一切都需要在一个严谨的基督论式人论得到使用与回应。希望本文能够在一定程度上说明，若基督论（即包含着先存的圣子这教义之基督论）是揭开人性的奥秘的一把钥匙，那么，自然法的基督论阐释既有可能，亦有必要。\n"},"translated_abstract":"In the natural law tradition, morality is intrinsically related to the notions of human nature and its perfection or flourishing. Although the natural law theory might be one of the most dominant ethical approaches in Christianity, there is a widespread concern that the theory brings about the nature-grace dichotomy, which entails two competing accounts of human fulfillment: inside and outside Christ. It seems then that the Christian assimilation of the natural law depends on the socalled Christological anthropology, which shows that humanity can only be fully understood Christologically and thus find its ultimate fulfillment in Christ.\nChristological anthropology, however, is difficult to formulate. Whereas understanding Christ anthropologically would undermine the centrality of Christ and make Christianity irrelevant, interpreting human nature Christologically would threaten the universal intelligibility of humanity, without which, the natural law theory would be impossible. To probe the possibility of construing a Christological anthropology that avoids both pitfalls, this paper uses the pura natura controversy within Thomism as its argumentative framework. Both sides of the controversy provides valuable conceptual tools and valid theological concerns, which need to be used and accommodated in the formulation of a solid Christological anthropology. Hopefully this paper can somewhat show that if Christology (which includes the doctrine of the pre-existent Son) holds the key to understand creation and humanity, as the New Testament suggests, then a Christological interpretation of the natural law is not just possible, but essential.\n\n自然法传统重视道德与人性的完善或幸福的相互关联性。那么，虽然自然法可以说是基督教伦理的一个主流思想，自然法还引起颇大的神学顾虑。一些神学家认为，自然法会导致自然-恩典二元论及其所蕴含的两种有竞争的幸福观，即在在基督里和在基督外的幸福观。由此看，基督教对自然法的接受最好要建基于所谓‘基督论式人论’；按照这以基督为理解人性的基本标准之人论，人性只能在基督里实现其终极的完善。\n然而，基督论式人论是很难构造的。若视人为理解基督的标准会削弱基督的中心性及福音的重要性，视基督为理解人的标准将威胁人性的普遍可理解性及自然法的可能性。为了建立起一个能避免以上陷阱的基督论式人论，本文以托马斯主义内部的‘纯本性’之争为其论证框架。争论中的双方都能提供可贵的概念性工具及正当的神学关注点，而这一切都需要在一个严谨的基督论式人论得到使用与回应。希望本文能够在一定程度上说明，若基督论（即包含着先存的圣子这教义之基督论）是揭开人性的奥秘的一把钥匙，那么，自然法的基督论阐释既有可能，亦有必要。\n","internal_url":"https://www.academia.edu/84683175/%E6%89%98%E9%A9%AC%E6%96%AF%E4%B8%BB%E4%B9%89_%E7%BA%AF%E6%9C%AC%E6%80%A7_%E4%B9%8B%E4%BA%89%E4%B8%8E%E8%87%AA%E7%84%B6%E6%B3%95%E7%9A%84%E5%9F%BA%E7%9D%A3%E8%AE%BA%E9%98%90%E9%87%8A_The_Pura_Natura_Controversy_and_a_Christological_Interpretation_of_the_Natural_Law","translated_internal_url":"","created_at":"2022-08-14T02:08:21.354-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":69031291,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":89620229,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/89620229/thumbnails/1.jpg","file_name":"NaturalLaw_Christology_Paper.pdf","download_url":"https://www.academia.edu/attachments/89620229/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Pura_Natura_C.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/89620229/NaturalLaw_Christology_Paper-libre.pdf?1660468195=\u0026response-content-disposition=attachment%3B+filename%3DThe_Pura_Natura_C.pdf\u0026Expires=1733200421\u0026Signature=IHeVDcfWmIydtgkSqXjYy7cwuPFUl0hFOMY5FkBk1hoilUXxocG65nO6hku2rPyyiH8s8q2I7~W0czK9uxX6KpVN72g9lAOefh7ct3hFSa7pgCzzkutarOyae1CTNgwkAyBAJoloO1nSpT7nkaWRLgZj~6yzA72p-uNTOq4ew1nvx9uz7nN0qXh4p2I-BYgGPAvDrc5TMGOeNoRXxQqYCNQFSM~TvL9sV0cFSQjnibi0Gs0iNiA9qRW28fotHSUJJMiHfziVa9vBUWjtDA7NBX4sFLt2OqsvTGuRb1tfwyXpVxTVbd1-Nhwk74i2EjlACrqibJ40blTUCXm6fMXWng__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"托马斯主义_纯本性_之争与自然法的基督论阐释_The_Pura_Natura_Controversy_and_a_Christological_Interpretation_of_the_Natural_Law","translated_slug":"","page_count":17,"language":"zh","content_type":"Work","owner":{"id":69031291,"first_name":"Leonard Sidharta","middle_initials":null,"last_name":"戴永富","page_name":"YongfuMeiling","domain_name":"sbc-sg","created_at":"2017-10-04T04:21:16.830-07:00","display_name":"Leonard Sidharta 戴永富","url":"https://sbc-sg.academia.edu/YongfuMeiling"},"attachments":[{"id":89620229,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/89620229/thumbnails/1.jpg","file_name":"NaturalLaw_Christology_Paper.pdf","download_url":"https://www.academia.edu/attachments/89620229/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Pura_Natura_C.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/89620229/NaturalLaw_Christology_Paper-libre.pdf?1660468195=\u0026response-content-disposition=attachment%3B+filename%3DThe_Pura_Natura_C.pdf\u0026Expires=1733200421\u0026Signature=IHeVDcfWmIydtgkSqXjYy7cwuPFUl0hFOMY5FkBk1hoilUXxocG65nO6hku2rPyyiH8s8q2I7~W0czK9uxX6KpVN72g9lAOefh7ct3hFSa7pgCzzkutarOyae1CTNgwkAyBAJoloO1nSpT7nkaWRLgZj~6yzA72p-uNTOq4ew1nvx9uz7nN0qXh4p2I-BYgGPAvDrc5TMGOeNoRXxQqYCNQFSM~TvL9sV0cFSQjnibi0Gs0iNiA9qRW28fotHSUJJMiHfziVa9vBUWjtDA7NBX4sFLt2OqsvTGuRb1tfwyXpVxTVbd1-Nhwk74i2EjlACrqibJ40blTUCXm6fMXWng__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":10713,"name":"Christology","url":"https://www.academia.edu/Documents/in/Christology"},{"id":15023,"name":"Thomism","url":"https://www.academia.edu/Documents/in/Thomism"},{"id":33552,"name":"Natural Law Theory","url":"https://www.academia.edu/Documents/in/Natural_Law_Theory"},{"id":107188,"name":"La Nouvelle Théologie","url":"https://www.academia.edu/Documents/in/La_Nouvelle_Theologie"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="10707218" id="drafts"><div class="js-work-strip profile--work_container" data-work-id="44299044"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44299044/_Rational_Will_or_Willing_Reason_A_Defense_of_the_Kantian_Account_of_Practical_Reason"><img alt="Research paper thumbnail of "Rational Will or Willing Reason?": A Defense of the Kantian Account of Practical Reason" class="work-thumbnail" src="https://attachments.academia-assets.com/64683048/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44299044/_Rational_Will_or_Willing_Reason_A_Defense_of_the_Kantian_Account_of_Practical_Reason">"Rational Will or Willing Reason?": A Defense of the Kantian Account of Practical Reason</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper shows that although Kant's moral philosophy belongs to moral rationalism, Kant in fact...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper shows that although Kant's moral philosophy belongs to moral rationalism, Kant in fact accommodates the strategic strength of moral sentimentalism and thus overcomes the shortcoming of traditional moral rationalism. Kant's theory of practical reason is a via media between sentimentalism and rationalism. Hence, different from moral rationalists, Kant accommodates the Humean emphasis on passion by reconceptualizing it as the primacy of practical reason. Yet, different from Hume, for Kant, practical reason can only be based on non-empirical moral realism. But the problem is: what is this practical reason? Is it volitional reason or rational volition?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0733e52dc5e1cd21805d37c3968e6ef9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64683048,"asset_id":44299044,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64683048/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44299044"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44299044"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44299044; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44299044]").text(description); $(".js-view-count[data-work-id=44299044]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44299044; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44299044']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44299044, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0733e52dc5e1cd21805d37c3968e6ef9" } } $('.js-work-strip[data-work-id=44299044]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44299044,"title":"\"Rational Will or Willing Reason?\": A Defense of the Kantian Account of Practical Reason","translated_title":"","metadata":{"abstract":"This paper shows that although Kant's moral philosophy belongs to moral rationalism, Kant in fact accommodates the strategic strength of moral sentimentalism and thus overcomes the shortcoming of traditional moral rationalism. 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Yet, different from Hume, for Kant, practical reason can only be based on non-empirical moral realism. But the problem is: what is this practical reason? Is it volitional reason or rational volition?","internal_url":"https://www.academia.edu/44299044/_Rational_Will_or_Willing_Reason_A_Defense_of_the_Kantian_Account_of_Practical_Reason","translated_internal_url":"","created_at":"2020-10-14T18:54:50.200-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":69031291,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":64683048,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64683048/thumbnails/1.jpg","file_name":"KantHume_revised.pdf","download_url":"https://www.academia.edu/attachments/64683048/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Rational_Will_or_Willing_Reason_A_Defen.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64683048/KantHume_revised-libre.pdf?1602728215=\u0026response-content-disposition=attachment%3B+filename%3DRational_Will_or_Willing_Reason_A_Defen.pdf\u0026Expires=1733200420\u0026Signature=bXavVXf03tK5QU4Vbs-IicEYPXQzp0SESyzNfJb1w5umh9KdrGf20ALfbyC7F~NCmLhEgz9DZlzcrZUGoTRPvJLrp~j7Wn3S7uI04lSroUegMNyBPPJoBzfml7k-H8PnBLTtZeElgsMXTx0E~rF2K9lbpC-1bIdjedmpfvjhiZmSvjKfaikETUPHn5Aznj4Dn3hSHbxfGxgp1iKb9nCAH5~Z9idMOhGvP8kOpzahDe-bINS2bOwV4xtltDmqRmGfdl47lro2tHWjI~A2Wx99zC6TS8pAwvlTU7rCU6Zaht1O67cEsh-ZdaaAB2quwtsLlobEYgUagkHGSecw4idc4A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Rational_Will_or_Willing_Reason_A_Defense_of_the_Kantian_Account_of_Practical_Reason","translated_slug":"","page_count":15,"language":"en","content_type":"Work","owner":{"id":69031291,"first_name":"Leonard Sidharta","middle_initials":null,"last_name":"戴永富","page_name":"YongfuMeiling","domain_name":"sbc-sg","created_at":"2017-10-04T04:21:16.830-07:00","display_name":"Leonard Sidharta 戴永富","url":"https://sbc-sg.academia.edu/YongfuMeiling"},"attachments":[{"id":64683048,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64683048/thumbnails/1.jpg","file_name":"KantHume_revised.pdf","download_url":"https://www.academia.edu/attachments/64683048/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Rational_Will_or_Willing_Reason_A_Defen.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64683048/KantHume_revised-libre.pdf?1602728215=\u0026response-content-disposition=attachment%3B+filename%3DRational_Will_or_Willing_Reason_A_Defen.pdf\u0026Expires=1733200420\u0026Signature=bXavVXf03tK5QU4Vbs-IicEYPXQzp0SESyzNfJb1w5umh9KdrGf20ALfbyC7F~NCmLhEgz9DZlzcrZUGoTRPvJLrp~j7Wn3S7uI04lSroUegMNyBPPJoBzfml7k-H8PnBLTtZeElgsMXTx0E~rF2K9lbpC-1bIdjedmpfvjhiZmSvjKfaikETUPHn5Aznj4Dn3hSHbxfGxgp1iKb9nCAH5~Z9idMOhGvP8kOpzahDe-bINS2bOwV4xtltDmqRmGfdl47lro2tHWjI~A2Wx99zC6TS8pAwvlTU7rCU6Zaht1O67cEsh-ZdaaAB2quwtsLlobEYgUagkHGSecw4idc4A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics"},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant"},{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume"},{"id":42816,"name":"Kantian ethics","url":"https://www.academia.edu/Documents/in/Kantian_ethics"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44299022"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44299022/_HOW_TO_THINK_AFTER_GOD_1_RETHINKING_THE_RELATIONSHIP_BETWEEN_PHILOSOPHY_AND_THEOLOGY"><img alt="Research paper thumbnail of "HOW TO THINK AFTER GOD 1 " RETHINKING THE RELATIONSHIP BETWEEN PHILOSOPHY AND THEOLOGY" class="work-thumbnail" src="https://attachments.academia-assets.com/64683027/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44299022/_HOW_TO_THINK_AFTER_GOD_1_RETHINKING_THE_RELATIONSHIP_BETWEEN_PHILOSOPHY_AND_THEOLOGY">"HOW TO THINK AFTER GOD 1 " RETHINKING THE RELATIONSHIP BETWEEN PHILOSOPHY AND THEOLOGY</a></div><div class="wp-workCard_item"><span>The Journal of Indonesian Reformed Theology, 1.1. (July 2011)</span><span>, 2011</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper has two objectives. The first is to propose a positive relationship between philosophy...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper has two objectives. The first is to propose a positive relationship between philosophy and theology, which is consistent with the Reformed faith. To achieve this, I will argue for G. W. Leibniz's Augustinian argument for the objectivity of abstract objects (abstracta), which makes up the second objective. Leibniz argues that abstracta are the structure or modes of both the divine mind and the world as the divine creation. Now, if philosophy is understood as a discipline that mainly investigates abstracta, then the constructive use of philosophy in theology is in fact as natural or inevitable as the use of mathematics in natural sciences. At the end, I will show that this implication portrays a positive role of philosophy that fits with the Reformed theology, for it neither affirms the supremacy of human reason nor challenges the sufficiency of the special revelation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0869dee4a5481f142fe028056833afd2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64683027,"asset_id":44299022,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64683027/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44299022"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44299022"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44299022; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44299022]").text(description); $(".js-view-count[data-work-id=44299022]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44299022; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44299022']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44299022, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0869dee4a5481f142fe028056833afd2" } } $('.js-work-strip[data-work-id=44299022]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44299022,"title":"\"HOW TO THINK AFTER GOD 1 \" RETHINKING THE RELATIONSHIP BETWEEN PHILOSOPHY AND THEOLOGY","translated_title":"","metadata":{"abstract":"This paper has two objectives. 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(July 2011)"},"translated_abstract":"This paper has two objectives. The first is to propose a positive relationship between philosophy and theology, which is consistent with the Reformed faith. To achieve this, I will argue for G. W. Leibniz's Augustinian argument for the objectivity of abstract objects (abstracta), which makes up the second objective. Leibniz argues that abstracta are the structure or modes of both the divine mind and the world as the divine creation. Now, if philosophy is understood as a discipline that mainly investigates abstracta, then the constructive use of philosophy in theology is in fact as natural or inevitable as the use of mathematics in natural sciences. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44298979"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44298979/_COURTING_AND_MARRYING_LADY_WISDOM_or_HOW_LIVING_WISELY_BEING_INTIMATE_WITH_GOD_AND_ENJOYING_HAPPY_MARRIAGE_COINCIDE"><img alt="Research paper thumbnail of "COURTING AND MARRYING LADY WISDOM", or HOW LIVING WISELY, BEING INTIMATE WITH GOD, AND ENJOYING HAPPY MARRIAGE COINCIDE" class="work-thumbnail" src="https://attachments.academia-assets.com/64682980/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44298979/_COURTING_AND_MARRYING_LADY_WISDOM_or_HOW_LIVING_WISELY_BEING_INTIMATE_WITH_GOD_AND_ENJOYING_HAPPY_MARRIAGE_COINCIDE">"COURTING AND MARRYING LADY WISDOM", or HOW LIVING WISELY, BEING INTIMATE WITH GOD, AND ENJOYING HAPPY MARRIAGE COINCIDE</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A wife of noble character who can find? She is worth far more than rubies. 11 Her husband has ful...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A wife of noble character who can find? She is worth far more than rubies. 11 Her husband has full confidence in her and lacks nothing of value. 12 She brings him good, not harm, all the days of her life. 13 She selects wool and flax and works with eager hands. 14 She is like the merchant ships, bringing her food from afar. 15 She gets up while it is still night; she provides food for her family and portions for her female servants. 16 She considers a field and buys it; out of her earnings she plants a vineyard. 17 She sets about her work vigorously; her arms are strong for her tasks. 18 She sees that her trading is profitable, and her lamp does not go out at night. 19 In her hand she holds the distaff and grasps the spindle with her fingers. 20 She opens her arms to the poor and extends her hands to the needy. 21 When it snows, she has no fear for her household; for all of them are clothed in scarlet. 22 She makes coverings for her bed; she is clothed in fine linen and purple. 23 Her husband is respected at the city gate, where he takes his seat among the elders of the land. 24 She makes linen garments and sells them, and supplies the merchants with sashes. 25 She is clothed with strength and dignity; she can laugh at the days to come. 26 She speaks with wisdom, and faithful instruction is on her tongue. 27 She watches over the affairs of her household and does not eat the bread of idleness. 28 Her children arise and call her blessed; her husband also, and he praises her: 29 "Many women do noble things, but you surpass them all." 30 Charm is deceptive, and beauty is fleeting; but a woman who fears the LORD is to be praised. 31 Honor her for all that her hands have done, and let her works bring her praise at the city gate."</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="27632e27840209b1381cb8d7fec5dea1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64682980,"asset_id":44298979,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64682980/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44298979"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44298979"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44298979; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44298979]").text(description); $(".js-view-count[data-work-id=44298979]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44298979; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44298979']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44298979, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "27632e27840209b1381cb8d7fec5dea1" } } $('.js-work-strip[data-work-id=44298979]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44298979,"title":"\"COURTING AND MARRYING LADY WISDOM\", or HOW LIVING WISELY, BEING INTIMATE WITH GOD, AND ENJOYING HAPPY MARRIAGE COINCIDE","translated_title":"","metadata":{"abstract":"A wife of noble character who can find? She is worth far more than rubies. 11 Her husband has full confidence in her and lacks nothing of value. 12 She brings him good, not harm, all the days of her life. 13 She selects wool and flax and works with eager hands. 14 She is like the merchant ships, bringing her food from afar. 15 She gets up while it is still night; she provides food for her family and portions for her female servants. 16 She considers a field and buys it; out of her earnings she plants a vineyard. 17 She sets about her work vigorously; her arms are strong for her tasks. 18 She sees that her trading is profitable, and her lamp does not go out at night. 19 In her hand she holds the distaff and grasps the spindle with her fingers. 20 She opens her arms to the poor and extends her hands to the needy. 21 When it snows, she has no fear for her household; for all of them are clothed in scarlet. 22 She makes coverings for her bed; she is clothed in fine linen and purple. 23 Her husband is respected at the city gate, where he takes his seat among the elders of the land. 24 She makes linen garments and sells them, and supplies the merchants with sashes. 25 She is clothed with strength and dignity; she can laugh at the days to come. 26 She speaks with wisdom, and faithful instruction is on her tongue. 27 She watches over the affairs of her household and does not eat the bread of idleness. 28 Her children arise and call her blessed; her husband also, and he praises her: 29 \"Many women do noble things, but you surpass them all.\" 30 Charm is deceptive, and beauty is fleeting; but a woman who fears the LORD is to be praised. 31 Honor her for all that her hands have done, and let her works bring her praise at the city gate.\""},"translated_abstract":"A wife of noble character who can find? She is worth far more than rubies. 11 Her husband has full confidence in her and lacks nothing of value. 12 She brings him good, not harm, all the days of her life. 13 She selects wool and flax and works with eager hands. 14 She is like the merchant ships, bringing her food from afar. 15 She gets up while it is still night; she provides food for her family and portions for her female servants. 16 She considers a field and buys it; out of her earnings she plants a vineyard. 17 She sets about her work vigorously; her arms are strong for her tasks. 18 She sees that her trading is profitable, and her lamp does not go out at night. 19 In her hand she holds the distaff and grasps the spindle with her fingers. 20 She opens her arms to the poor and extends her hands to the needy. 21 When it snows, she has no fear for her household; for all of them are clothed in scarlet. 22 She makes coverings for her bed; she is clothed in fine linen and purple. 23 Her husband is respected at the city gate, where he takes his seat among the elders of the land. 24 She makes linen garments and sells them, and supplies the merchants with sashes. 25 She is clothed with strength and dignity; she can laugh at the days to come. 26 She speaks with wisdom, and faithful instruction is on her tongue. 27 She watches over the affairs of her household and does not eat the bread of idleness. 28 Her children arise and call her blessed; her husband also, and he praises her: 29 \"Many women do noble things, but you surpass them all.\" 30 Charm is deceptive, and beauty is fleeting; but a woman who fears the LORD is to be praised. 31 Honor her for all that her hands have done, and let her works bring her praise at the city gate.\"","internal_url":"https://www.academia.edu/44298979/_COURTING_AND_MARRYING_LADY_WISDOM_or_HOW_LIVING_WISELY_BEING_INTIMATE_WITH_GOD_AND_ENJOYING_HAPPY_MARRIAGE_COINCIDE","translated_internal_url":"","created_at":"2020-10-14T18:38:29.512-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":69031291,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[{"id":35834201,"work_id":44298979,"tagging_user_id":69031291,"tagged_user_id":null,"co_author_invite_id":7124575,"email":"l***7@yahoo.com","display_order":1,"name":"Leonard Sidharta","title":"\"COURTING AND MARRYING LADY WISDOM\", or HOW LIVING WISELY, BEING INTIMATE WITH GOD, AND ENJOYING HAPPY MARRIAGE COINCIDE"}],"downloadable_attachments":[{"id":64682980,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64682980/thumbnails/1.jpg","file_name":"Proverbs31.pdf","download_url":"https://www.academia.edu/attachments/64682980/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"COURTING_AND_MARRYING_LADY_WISDOM_or_HO.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64682980/Proverbs31-libre.pdf?1602727703=\u0026response-content-disposition=attachment%3B+filename%3DCOURTING_AND_MARRYING_LADY_WISDOM_or_HO.pdf\u0026Expires=1733200420\u0026Signature=QlKHMXMqDRSOp7sJxffCLDSp8QRyIvOlbX8w3nWw3Z4NocH6A6vmIvnwzhJJUWxJqGDVIHl-d-z3Orp8hDAsBg4NWMHcXSE48L4Xw5hypubtJWbg889pl6vXaLnbCLPo28LWXF~vAz2GLBXoe-6CdmjRtR37sI6It9DKWewqOMGjQEp39XoAedTxYdAHMfW1EItI7DRrPuBSz5rCmURMtbnQsqBUfqPPwif2qgMJaVdCs4qd43tV6uKz1gLYFuE5XLOz1XsEwJiCI7kzaytZsNLxIeX2NTt061o6n4Jmub9aunS-fwtmEz360-EA103EwDqTUeXKKTPAaxY2cSnfQg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_COURTING_AND_MARRYING_LADY_WISDOM_or_HOW_LIVING_WISELY_BEING_INTIMATE_WITH_GOD_AND_ENJOYING_HAPPY_MARRIAGE_COINCIDE","translated_slug":"","page_count":11,"language":"en","content_type":"Work","owner":{"id":69031291,"first_name":"Leonard Sidharta","middle_initials":null,"last_name":"戴永富","page_name":"YongfuMeiling","domain_name":"sbc-sg","created_at":"2017-10-04T04:21:16.830-07:00","display_name":"Leonard Sidharta 戴永富","url":"https://sbc-sg.academia.edu/YongfuMeiling"},"attachments":[{"id":64682980,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64682980/thumbnails/1.jpg","file_name":"Proverbs31.pdf","download_url":"https://www.academia.edu/attachments/64682980/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"COURTING_AND_MARRYING_LADY_WISDOM_or_HO.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64682980/Proverbs31-libre.pdf?1602727703=\u0026response-content-disposition=attachment%3B+filename%3DCOURTING_AND_MARRYING_LADY_WISDOM_or_HO.pdf\u0026Expires=1733200420\u0026Signature=QlKHMXMqDRSOp7sJxffCLDSp8QRyIvOlbX8w3nWw3Z4NocH6A6vmIvnwzhJJUWxJqGDVIHl-d-z3Orp8hDAsBg4NWMHcXSE48L4Xw5hypubtJWbg889pl6vXaLnbCLPo28LWXF~vAz2GLBXoe-6CdmjRtR37sI6It9DKWewqOMGjQEp39XoAedTxYdAHMfW1EItI7DRrPuBSz5rCmURMtbnQsqBUfqPPwif2qgMJaVdCs4qd43tV6uKz1gLYFuE5XLOz1XsEwJiCI7kzaytZsNLxIeX2NTt061o6n4Jmub9aunS-fwtmEz360-EA103EwDqTUeXKKTPAaxY2cSnfQg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":21049,"name":"Christian Spirituality","url":"https://www.academia.edu/Documents/in/Christian_Spirituality"},{"id":32809,"name":"Wisdom Literature","url":"https://www.academia.edu/Documents/in/Wisdom_Literature"},{"id":32811,"name":"Book of Proverbs","url":"https://www.academia.edu/Documents/in/Book_of_Proverbs"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44298953"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44298953/_Union_with_the_Word_in_Love_A_Trinitarian_Foundation_of_Lectio_Divina"><img alt="Research paper thumbnail of "Union with the Word in Love": A Trinitarian Foundation of Lectio Divina" class="work-thumbnail" src="https://attachments.academia-assets.com/64682949/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44298953/_Union_with_the_Word_in_Love_A_Trinitarian_Foundation_of_Lectio_Divina">"Union with the Word in Love": A Trinitarian Foundation of Lectio Divina</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper is a Thomistic, Trinitarian interpretation of lectio divina. For Aquinas, God's life c...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper is a Thomistic, Trinitarian interpretation of lectio divina. For Aquinas, God's life consists of the Father's knowing and willing, which amount to the processions of the divine Word and Love. Revelation is accordingly seen as the pouring out of the Word and Love, which should be correspondingly received by intellect and will. In lectio, one's intellectual fulfillment in reading resembles the generation of the Son, while one's volitional satisfaction in praying resembles the procession of the Spirit. Moreover, in receiving the Word and the Spirit through the unity of intellect and will, the information that one reads is transformed into second-personal knowledge. Briefly, prayerful reading is rooted in the processions of the Son and the Spirit, which aims at uniting human beings with the divine persons through the means of volitional knowledge. Christian life can be seen then as the expansion of the reading intellect and the praying will.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5b5d9df697907a76ab63b57de942ec8c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64682949,"asset_id":44298953,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64682949/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44298953"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44298953"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44298953; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44298953]").text(description); $(".js-view-count[data-work-id=44298953]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44298953; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44298953']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44298953, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5b5d9df697907a76ab63b57de942ec8c" } } $('.js-work-strip[data-work-id=44298953]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44298953,"title":"\"Union with the Word in Love\": A Trinitarian Foundation of Lectio Divina","translated_title":"","metadata":{"abstract":"This paper is a Thomistic, Trinitarian interpretation of lectio divina. 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For Aquinas, God's life consists of the Father's knowing and willing, which amount to the processions of the divine Word and Love. Revelation is accordingly seen as the pouring out of the Word and Love, which should be correspondingly received by intellect and will. In lectio, one's intellectual fulfillment in reading resembles the generation of the Son, while one's volitional satisfaction in praying resembles the procession of the Spirit. Moreover, in receiving the Word and the Spirit through the unity of intellect and will, the information that one reads is transformed into second-personal knowledge. Briefly, prayerful reading is rooted in the processions of the Son and the Spirit, which aims at uniting human beings with the divine persons through the means of volitional knowledge. Christian life can be seen then as the expansion of the reading intellect and the praying will.","internal_url":"https://www.academia.edu/44298953/_Union_with_the_Word_in_Love_A_Trinitarian_Foundation_of_Lectio_Divina","translated_internal_url":"","created_at":"2020-10-14T18:32:26.753-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":69031291,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[{"id":35834192,"work_id":44298953,"tagging_user_id":69031291,"tagged_user_id":278453350,"co_author_invite_id":7125024,"email":"l***d@sbc.edu.sg","affiliation":"GETS Theological Seminary","display_order":1,"name":"Leonard 戴永富","title":"\"Union with the Word in Love\": A Trinitarian Foundation of Lectio Divina"}],"downloadable_attachments":[{"id":64682949,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64682949/thumbnails/1.jpg","file_name":"AquinasTrinitySpirituality.pdf","download_url":"https://www.academia.edu/attachments/64682949/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Union_with_the_Word_in_Love_A_Trinitari.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64682949/AquinasTrinitySpirituality-libre.pdf?1602727709=\u0026response-content-disposition=attachment%3B+filename%3DUnion_with_the_Word_in_Love_A_Trinitari.pdf\u0026Expires=1733200420\u0026Signature=b1vVHeG~PU2ryNujQ~wHAvh7~-zHa3jrV-yOZjklP2QHz5bbyxG-nyX8Y3b3kdTaWC4RtGaKhpSJlfPev5pD2X5tYAmorWlr~0kjWXx837Pw7JWrizXyVFCLWd1ET--ic7gQhshoyfdsEk59r0cj-MQlXHt16DppkuZ7w11bmgME~O3I2lzKMKsW~PCADNjpOijh69LAfVbQYIWrUNg7LNqaTSFHTx3BYnhtjXZAfW7IixHkLO9p~-FsKKra6kZU-kDLfHoJzgj9DeJyw27bJrP34rLipX9Psqh5O3yADkyWNuCWhP49zZ7EV5X0kR-GJRdVu0N0Qu~~Io5VehqtSA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Union_with_the_Word_in_Love_A_Trinitarian_Foundation_of_Lectio_Divina","translated_slug":"","page_count":30,"language":"en","content_type":"Work","owner":{"id":69031291,"first_name":"Leonard Sidharta","middle_initials":null,"last_name":"戴永富","page_name":"YongfuMeiling","domain_name":"sbc-sg","created_at":"2017-10-04T04:21:16.830-07:00","display_name":"Leonard Sidharta 戴永富","url":"https://sbc-sg.academia.edu/YongfuMeiling"},"attachments":[{"id":64682949,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64682949/thumbnails/1.jpg","file_name":"AquinasTrinitySpirituality.pdf","download_url":"https://www.academia.edu/attachments/64682949/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Union_with_the_Word_in_Love_A_Trinitari.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64682949/AquinasTrinitySpirituality-libre.pdf?1602727709=\u0026response-content-disposition=attachment%3B+filename%3DUnion_with_the_Word_in_Love_A_Trinitari.pdf\u0026Expires=1733200420\u0026Signature=b1vVHeG~PU2ryNujQ~wHAvh7~-zHa3jrV-yOZjklP2QHz5bbyxG-nyX8Y3b3kdTaWC4RtGaKhpSJlfPev5pD2X5tYAmorWlr~0kjWXx837Pw7JWrizXyVFCLWd1ET--ic7gQhshoyfdsEk59r0cj-MQlXHt16DppkuZ7w11bmgME~O3I2lzKMKsW~PCADNjpOijh69LAfVbQYIWrUNg7LNqaTSFHTx3BYnhtjXZAfW7IixHkLO9p~-FsKKra6kZU-kDLfHoJzgj9DeJyw27bJrP34rLipX9Psqh5O3yADkyWNuCWhP49zZ7EV5X0kR-GJRdVu0N0Qu~~Io5VehqtSA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":10860,"name":"Thomas Aquinas","url":"https://www.academia.edu/Documents/in/Thomas_Aquinas"},{"id":21049,"name":"Christian Spirituality","url":"https://www.academia.edu/Documents/in/Christian_Spirituality"},{"id":25377,"name":"Trinity (Theology)","url":"https://www.academia.edu/Documents/in/Trinity_Theology_"},{"id":60667,"name":"Christian Theology","url":"https://www.academia.edu/Documents/in/Christian_Theology"},{"id":484199,"name":"Lectio divina","url":"https://www.academia.edu/Documents/in/Lectio_divina"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44298934"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44298934/_Return_to_Eden_Knowing_Christ_through_Experiencing_the_Godforsakenness_of_this_World"><img alt="Research paper thumbnail of "Return to Eden": Knowing Christ through Experiencing the Godforsakenness of this World" class="work-thumbnail" src="https://attachments.academia-assets.com/64682930/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44298934/_Return_to_Eden_Knowing_Christ_through_Experiencing_the_Godforsakenness_of_this_World">"Return to Eden": Knowing Christ through Experiencing the Godforsakenness of this World</a></div><div class="wp-workCard_item"><span>The Journal of Indonesian Reformed Theology 6.2. (July 2016)</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">this paper excavates the soteriological imports of Christlikeness by using the concept of meaning...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">this paper excavates the soteriological imports of Christlikeness by using the concept of meaninglessness as its starting point. In other words, the paper moves from plight (the essence of which is meaninglessness, defined as being without god) to solution, which can be understood as the very antidote to meaninglessness, namely, living with God. Yet, the antidote works precisely through the meaninglessness itself, i.e., it gets rid of meaninglessness by making apparently meaningless happenings into meaningful occasions of being united with God. So one can defeat meaninglessness, only if one manifests God's redeeming presence in the midst of one's seemingly meaningless life. This is in fact the nature of Christ's life on earth. In Jesus' life, seemingly meaningless events should be understood as temptations, as they are not bad fate but occasions that could lead to either victories (via obedience) or defeat (via disobedience).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="16e478d1beeeaaa7d1a95facf9fc9d10" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64682930,"asset_id":44298934,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64682930/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44298934"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44298934"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44298934; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44298934]").text(description); $(".js-view-count[data-work-id=44298934]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44298934; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44298934']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44298934, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "16e478d1beeeaaa7d1a95facf9fc9d10" } } $('.js-work-strip[data-work-id=44298934]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44298934,"title":"\"Return to Eden\": Knowing Christ through Experiencing the Godforsakenness of this World","translated_title":"","metadata":{"abstract":"this paper excavates the soteriological imports of Christlikeness by using the concept of meaninglessness as its starting point. In other words, the paper moves from plight (the essence of which is meaninglessness, defined as being without god) to solution, which can be understood as the very antidote to meaninglessness, namely, living with God. Yet, the antidote works precisely through the meaninglessness itself, i.e., it gets rid of meaninglessness by making apparently meaningless happenings into meaningful occasions of being united with God. So one can defeat meaninglessness, only if one manifests God's redeeming presence in the midst of one's seemingly meaningless life. This is in fact the nature of Christ's life on earth. In Jesus' life, seemingly meaningless events should be understood as temptations, as they are not bad fate but occasions that could lead to either victories (via obedience) or defeat (via disobedience).","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"The Journal of Indonesian Reformed Theology 6.2. (July 2016)"},"translated_abstract":"this paper excavates the soteriological imports of Christlikeness by using the concept of meaninglessness as its starting point. In other words, the paper moves from plight (the essence of which is meaninglessness, defined as being without god) to solution, which can be understood as the very antidote to meaninglessness, namely, living with God. Yet, the antidote works precisely through the meaninglessness itself, i.e., it gets rid of meaninglessness by making apparently meaningless happenings into meaningful occasions of being united with God. So one can defeat meaninglessness, only if one manifests God's redeeming presence in the midst of one's seemingly meaningless life. This is in fact the nature of Christ's life on earth. 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Upholding the sola scriptura, Protestants are wary of diluting the bible's purity with worldly wisdom. This stance, however, can lead to the anti-intellectualistic biblicism, which undermines the church's mission and her own theological enterprise. This paper argues that the Classical Reformed Theology (CRT), as a main constituent of the traditional Protestantism, has conceptual resources that can avoid the Scylla of unprincipled inclusivism and the Charybdis of narrow-minded exclusivism. The resources here are centered on the idea of communes conceptiones or common notions, which CRT inherits from Church Fathers and medieval theologians. Common notions, which are originated in God's general revelation, consist of logic, moral laws, and other universally shared a priori concepts. They are not merely indispensable for dialogues, but also constitute the very structures of both reality and reason, and therefore suggest that reality is the product of a transcendent Mind. The fact that common notions are embedded in both reason and reality as their structures reveals that everything that exists, as well as their corresponding propositions, are the reflections of the common notions that reside in the divine mind. Not only that the correspondence between reason, reality, and the divine mind is mediated through common notions, all meaningful discourses should be structured by them too. This interestingly implies that although common notions are attributed to general revelation, they actually suffuse both general and special revelations, although their presence in the bible, as a special revelation, is mainly implicit. Be that as it may, this does not lead to the total merge between both revelations, as common notions are not full-blown doctrines but general categories or frameworks. Consequently, the status of the bible as a special revelation is maintained, and any dialogues cannot just stop on the level of common language. For CRT, this implies that rational dialogues without faith and the Holy Spirit's prevenient work cannot lead to the full acceptance of the bible, and thus, common notions can at best only show the rationality and the coherence of biblical message without proving their truthfulness. Yet, common notions can facilitate the communication of biblical message persuasively, and this is a preparation for faith, since in CRT, reason, although not the main condition for faith, is its 'passive but indispensable' condition. Moreover, since common notions pervade nature and scripture and ultimately come from the divine mind, it is possible that finite human reasons sometimes can understand special revelation better through general revelation. Thus, dialogues for Christians are not only for persuading others, but also for learning from others. Also, seeing that rigorous dialogues are often conducted by different disciplines and all disciplines represent coherent systems of thought that make dialogues between them challenging, the issue in this paper is presented in the context of interdisciplinary dialogue.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8ef11735b3f3be5d3b59262c4adeaf0f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64682871,"asset_id":44298881,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64682871/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&st=MTczMzE5NjgyMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44298881"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44298881"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44298881; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44298881]").text(description); $(".js-view-count[data-work-id=44298881]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44298881; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44298881']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44298881, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8ef11735b3f3be5d3b59262c4adeaf0f" } } $('.js-work-strip[data-work-id=44298881]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44298881,"title":"\"为信仰削平大小山岗\"：经典改革宗神学的'公共概念'论及其在跨学科对话上的应用","translated_title":"","metadata":{"abstract":"In dialogues with other faiths or disciplines, traditional Protestants often face the challenge of balancing the need to use the inclusive but non-scriptural lingua franca with the commitment to the exclusive but more unfamiliar biblical language. Upholding the sola scriptura, Protestants are wary of diluting the bible's purity with worldly wisdom. This stance, however, can lead to the anti-intellectualistic biblicism, which undermines the church's mission and her own theological enterprise. This paper argues that the Classical Reformed Theology (CRT), as a main constituent of the traditional Protestantism, has conceptual resources that can avoid the Scylla of unprincipled inclusivism and the Charybdis of narrow-minded exclusivism. The resources here are centered on the idea of communes conceptiones or common notions, which CRT inherits from Church Fathers and medieval theologians. Common notions, which are originated in God's general revelation, consist of logic, moral laws, and other universally shared a priori concepts. They are not merely indispensable for dialogues, but also constitute the very structures of both reality and reason, and therefore suggest that reality is the product of a transcendent Mind. The fact that common notions are embedded in both reason and reality as their structures reveals that everything that exists, as well as their corresponding propositions, are the reflections of the common notions that reside in the divine mind. Not only that the correspondence between reason, reality, and the divine mind is mediated through common notions, all meaningful discourses should be structured by them too. This interestingly implies that although common notions are attributed to general revelation, they actually suffuse both general and special revelations, although their presence in the bible, as a special revelation, is mainly implicit. Be that as it may, this does not lead to the total merge between both revelations, as common notions are not full-blown doctrines but general categories or frameworks. Consequently, the status of the bible as a special revelation is maintained, and any dialogues cannot just stop on the level of common language. For CRT, this implies that rational dialogues without faith and the Holy Spirit's prevenient work cannot lead to the full acceptance of the bible, and thus, common notions can at best only show the rationality and the coherence of biblical message without proving their truthfulness. Yet, common notions can facilitate the communication of biblical message persuasively, and this is a preparation for faith, since in CRT, reason, although not the main condition for faith, is its 'passive but indispensable' condition. Moreover, since common notions pervade nature and scripture and ultimately come from the divine mind, it is possible that finite human reasons sometimes can understand special revelation better through general revelation. Thus, dialogues for Christians are not only for persuading others, but also for learning from others. Also, seeing that rigorous dialogues are often conducted by different disciplines and all disciplines represent coherent systems of thought that make dialogues between them challenging, the issue in this paper is presented in the context of interdisciplinary dialogue."},"translated_abstract":"In dialogues with other faiths or disciplines, traditional Protestants often face the challenge of balancing the need to use the inclusive but non-scriptural lingua franca with the commitment to the exclusive but more unfamiliar biblical language. Upholding the sola scriptura, Protestants are wary of diluting the bible's purity with worldly wisdom. This stance, however, can lead to the anti-intellectualistic biblicism, which undermines the church's mission and her own theological enterprise. This paper argues that the Classical Reformed Theology (CRT), as a main constituent of the traditional Protestantism, has conceptual resources that can avoid the Scylla of unprincipled inclusivism and the Charybdis of narrow-minded exclusivism. The resources here are centered on the idea of communes conceptiones or common notions, which CRT inherits from Church Fathers and medieval theologians. Common notions, which are originated in God's general revelation, consist of logic, moral laws, and other universally shared a priori concepts. They are not merely indispensable for dialogues, but also constitute the very structures of both reality and reason, and therefore suggest that reality is the product of a transcendent Mind. The fact that common notions are embedded in both reason and reality as their structures reveals that everything that exists, as well as their corresponding propositions, are the reflections of the common notions that reside in the divine mind. Not only that the correspondence between reason, reality, and the divine mind is mediated through common notions, all meaningful discourses should be structured by them too. This interestingly implies that although common notions are attributed to general revelation, they actually suffuse both general and special revelations, although their presence in the bible, as a special revelation, is mainly implicit. Be that as it may, this does not lead to the total merge between both revelations, as common notions are not full-blown doctrines but general categories or frameworks. Consequently, the status of the bible as a special revelation is maintained, and any dialogues cannot just stop on the level of common language. For CRT, this implies that rational dialogues without faith and the Holy Spirit's prevenient work cannot lead to the full acceptance of the bible, and thus, common notions can at best only show the rationality and the coherence of biblical message without proving their truthfulness. Yet, common notions can facilitate the communication of biblical message persuasively, and this is a preparation for faith, since in CRT, reason, although not the main condition for faith, is its 'passive but indispensable' condition. Moreover, since common notions pervade nature and scripture and ultimately come from the divine mind, it is possible that finite human reasons sometimes can understand special revelation better through general revelation. Thus, dialogues for Christians are not only for persuading others, but also for learning from others. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="15564656" id="papers"><div class="js-work-strip profile--work_container" data-work-id="84683175"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/84683175/%E6%89%98%E9%A9%AC%E6%96%AF%E4%B8%BB%E4%B9%89_%E7%BA%AF%E6%9C%AC%E6%80%A7_%E4%B9%8B%E4%BA%89%E4%B8%8E%E8%87%AA%E7%84%B6%E6%B3%95%E7%9A%84%E5%9F%BA%E7%9D%A3%E8%AE%BA%E9%98%90%E9%87%8A_The_Pura_Natura_Controversy_and_a_Christological_Interpretation_of_the_Natural_Law"><img alt="Research paper thumbnail of 托马斯主义‘纯本性’之争与自然法的基督论阐释 The Pura Natura Controversy and a Christological Interpretation of the Natural Law" class="work-thumbnail" src="https://attachments.academia-assets.com/89620229/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/84683175/%E6%89%98%E9%A9%AC%E6%96%AF%E4%B8%BB%E4%B9%89_%E7%BA%AF%E6%9C%AC%E6%80%A7_%E4%B9%8B%E4%BA%89%E4%B8%8E%E8%87%AA%E7%84%B6%E6%B3%95%E7%9A%84%E5%9F%BA%E7%9D%A3%E8%AE%BA%E9%98%90%E9%87%8A_The_Pura_Natura_Controversy_and_a_Christological_Interpretation_of_the_Natural_Law">托马斯主义‘纯本性’之争与自然法的基督论阐释 The Pura Natura Controversy and a Christological Interpretation of the Natural Law</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the natural law tradition, morality is intrinsically related to the notions of human nature an...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the natural law tradition, morality is intrinsically related to the notions of human nature and its perfection or flourishing. Although the natural law theory might be one of the most dominant ethical approaches in Christianity, there is a widespread concern that the theory brings about the nature-grace dichotomy, which entails two competing accounts of human fulfillment: inside and outside Christ. It seems then that the Christian assimilation of the natural law depends on the socalled Christological anthropology, which shows that humanity can only be fully understood Christologically and thus find its ultimate fulfillment in Christ.<br />Christological anthropology, however, is difficult to formulate. Whereas understanding Christ anthropologically would undermine the centrality of Christ and make Christianity irrelevant, interpreting human nature Christologically would threaten the universal intelligibility of humanity, without which, the natural law theory would be impossible. To probe the possibility of construing a Christological anthropology that avoids both pitfalls, this paper uses the pura natura controversy within Thomism as its argumentative framework. Both sides of the controversy provides valuable conceptual tools and valid theological concerns, which need to be used and accommodated in the formulation of a solid Christological anthropology. Hopefully this paper can somewhat show that if Christology (which includes the doctrine of the pre-existent Son) holds the key to understand creation and humanity, as the New Testament suggests, then a Christological interpretation of the natural law is not just possible, but essential.<br /><br />自然法传统重视道德与人性的完善或幸福的相互关联性。那么，虽然自然法可以说是基督教伦理的一个主流思想，自然法还引起颇大的神学顾虑。一些神学家认为，自然法会导致自然-恩典二元论及其所蕴含的两种有竞争的幸福观，即在在基督里和在基督外的幸福观。由此看，基督教对自然法的接受最好要建基于所谓‘基督论式人论’；按照这以基督为理解人性的基本标准之人论，人性只能在基督里实现其终极的完善。<br />然而，基督论式人论是很难构造的。若视人为理解基督的标准会削弱基督的中心性及福音的重要性，视基督为理解人的标准将威胁人性的普遍可理解性及自然法的可能性。为了建立起一个能避免以上陷阱的基督论式人论，本文以托马斯主义内部的‘纯本性’之争为其论证框架。争论中的双方都能提供可贵的概念性工具及正当的神学关注点，而这一切都需要在一个严谨的基督论式人论得到使用与回应。希望本文能够在一定程度上说明，若基督论（即包含着先存的圣子这教义之基督论）是揭开人性的奥秘的一把钥匙，那么，自然法的基督论阐释既有可能，亦有必要。</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b0e201e800d84c14a48cb06108ce994e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":89620229,"asset_id":84683175,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/89620229/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="84683175"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="84683175"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 84683175; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=84683175]").text(description); $(".js-view-count[data-work-id=84683175]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 84683175; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='84683175']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 84683175, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b0e201e800d84c14a48cb06108ce994e" } } $('.js-work-strip[data-work-id=84683175]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":84683175,"title":"托马斯主义‘纯本性’之争与自然法的基督论阐释 The Pura Natura Controversy and a Christological Interpretation of the Natural Law","translated_title":"","metadata":{"abstract":"In the natural law tradition, morality is intrinsically related to the notions of human nature and its perfection or flourishing. Although the natural law theory might be one of the most dominant ethical approaches in Christianity, there is a widespread concern that the theory brings about the nature-grace dichotomy, which entails two competing accounts of human fulfillment: inside and outside Christ. It seems then that the Christian assimilation of the natural law depends on the socalled Christological anthropology, which shows that humanity can only be fully understood Christologically and thus find its ultimate fulfillment in Christ.\nChristological anthropology, however, is difficult to formulate. Whereas understanding Christ anthropologically would undermine the centrality of Christ and make Christianity irrelevant, interpreting human nature Christologically would threaten the universal intelligibility of humanity, without which, the natural law theory would be impossible. To probe the possibility of construing a Christological anthropology that avoids both pitfalls, this paper uses the pura natura controversy within Thomism as its argumentative framework. Both sides of the controversy provides valuable conceptual tools and valid theological concerns, which need to be used and accommodated in the formulation of a solid Christological anthropology. Hopefully this paper can somewhat show that if Christology (which includes the doctrine of the pre-existent Son) holds the key to understand creation and humanity, as the New Testament suggests, then a Christological interpretation of the natural law is not just possible, but essential.\n\n自然法传统重视道德与人性的完善或幸福的相互关联性。那么，虽然自然法可以说是基督教伦理的一个主流思想，自然法还引起颇大的神学顾虑。一些神学家认为，自然法会导致自然-恩典二元论及其所蕴含的两种有竞争的幸福观，即在在基督里和在基督外的幸福观。由此看，基督教对自然法的接受最好要建基于所谓‘基督论式人论’；按照这以基督为理解人性的基本标准之人论，人性只能在基督里实现其终极的完善。\n然而，基督论式人论是很难构造的。若视人为理解基督的标准会削弱基督的中心性及福音的重要性，视基督为理解人的标准将威胁人性的普遍可理解性及自然法的可能性。为了建立起一个能避免以上陷阱的基督论式人论，本文以托马斯主义内部的‘纯本性’之争为其论证框架。争论中的双方都能提供可贵的概念性工具及正当的神学关注点，而这一切都需要在一个严谨的基督论式人论得到使用与回应。希望本文能够在一定程度上说明，若基督论（即包含着先存的圣子这教义之基督论）是揭开人性的奥秘的一把钥匙，那么，自然法的基督论阐释既有可能，亦有必要。\n"},"translated_abstract":"In the natural law tradition, morality is intrinsically related to the notions of human nature and its perfection or flourishing. Although the natural law theory might be one of the most dominant ethical approaches in Christianity, there is a widespread concern that the theory brings about the nature-grace dichotomy, which entails two competing accounts of human fulfillment: inside and outside Christ. It seems then that the Christian assimilation of the natural law depends on the socalled Christological anthropology, which shows that humanity can only be fully understood Christologically and thus find its ultimate fulfillment in Christ.\nChristological anthropology, however, is difficult to formulate. Whereas understanding Christ anthropologically would undermine the centrality of Christ and make Christianity irrelevant, interpreting human nature Christologically would threaten the universal intelligibility of humanity, without which, the natural law theory would be impossible. To probe the possibility of construing a Christological anthropology that avoids both pitfalls, this paper uses the pura natura controversy within Thomism as its argumentative framework. Both sides of the controversy provides valuable conceptual tools and valid theological concerns, which need to be used and accommodated in the formulation of a solid Christological anthropology. Hopefully this paper can somewhat show that if Christology (which includes the doctrine of the pre-existent Son) holds the key to understand creation and humanity, as the New Testament suggests, then a Christological interpretation of the natural law is not just possible, but essential.\n\n自然法传统重视道德与人性的完善或幸福的相互关联性。那么，虽然自然法可以说是基督教伦理的一个主流思想，自然法还引起颇大的神学顾虑。一些神学家认为，自然法会导致自然-恩典二元论及其所蕴含的两种有竞争的幸福观，即在在基督里和在基督外的幸福观。由此看，基督教对自然法的接受最好要建基于所谓‘基督论式人论’；按照这以基督为理解人性的基本标准之人论，人性只能在基督里实现其终极的完善。\n然而，基督论式人论是很难构造的。若视人为理解基督的标准会削弱基督的中心性及福音的重要性，视基督为理解人的标准将威胁人性的普遍可理解性及自然法的可能性。为了建立起一个能避免以上陷阱的基督论式人论，本文以托马斯主义内部的‘纯本性’之争为其论证框架。争论中的双方都能提供可贵的概念性工具及正当的神学关注点，而这一切都需要在一个严谨的基督论式人论得到使用与回应。希望本文能够在一定程度上说明，若基督论（即包含着先存的圣子这教义之基督论）是揭开人性的奥秘的一把钥匙，那么，自然法的基督论阐释既有可能，亦有必要。\n","internal_url":"https://www.academia.edu/84683175/%E6%89%98%E9%A9%AC%E6%96%AF%E4%B8%BB%E4%B9%89_%E7%BA%AF%E6%9C%AC%E6%80%A7_%E4%B9%8B%E4%BA%89%E4%B8%8E%E8%87%AA%E7%84%B6%E6%B3%95%E7%9A%84%E5%9F%BA%E7%9D%A3%E8%AE%BA%E9%98%90%E9%87%8A_The_Pura_Natura_Controversy_and_a_Christological_Interpretation_of_the_Natural_Law","translated_internal_url":"","created_at":"2022-08-14T02:08:21.354-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":69031291,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":89620229,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/89620229/thumbnails/1.jpg","file_name":"NaturalLaw_Christology_Paper.pdf","download_url":"https://www.academia.edu/attachments/89620229/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Pura_Natura_C.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/89620229/NaturalLaw_Christology_Paper-libre.pdf?1660468195=\u0026response-content-disposition=attachment%3B+filename%3DThe_Pura_Natura_C.pdf\u0026Expires=1733200421\u0026Signature=IHeVDcfWmIydtgkSqXjYy7cwuPFUl0hFOMY5FkBk1hoilUXxocG65nO6hku2rPyyiH8s8q2I7~W0czK9uxX6KpVN72g9lAOefh7ct3hFSa7pgCzzkutarOyae1CTNgwkAyBAJoloO1nSpT7nkaWRLgZj~6yzA72p-uNTOq4ew1nvx9uz7nN0qXh4p2I-BYgGPAvDrc5TMGOeNoRXxQqYCNQFSM~TvL9sV0cFSQjnibi0Gs0iNiA9qRW28fotHSUJJMiHfziVa9vBUWjtDA7NBX4sFLt2OqsvTGuRb1tfwyXpVxTVbd1-Nhwk74i2EjlACrqibJ40blTUCXm6fMXWng__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"托马斯主义_纯本性_之争与自然法的基督论阐释_The_Pura_Natura_Controversy_and_a_Christological_Interpretation_of_the_Natural_Law","translated_slug":"","page_count":17,"language":"zh","content_type":"Work","owner":{"id":69031291,"first_name":"Leonard Sidharta","middle_initials":null,"last_name":"戴永富","page_name":"YongfuMeiling","domain_name":"sbc-sg","created_at":"2017-10-04T04:21:16.830-07:00","display_name":"Leonard Sidharta 戴永富","url":"https://sbc-sg.academia.edu/YongfuMeiling"},"attachments":[{"id":89620229,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/89620229/thumbnails/1.jpg","file_name":"NaturalLaw_Christology_Paper.pdf","download_url":"https://www.academia.edu/attachments/89620229/download_file?st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&st=MTczMzE5NjgyMSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Pura_Natura_C.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/89620229/NaturalLaw_Christology_Paper-libre.pdf?1660468195=\u0026response-content-disposition=attachment%3B+filename%3DThe_Pura_Natura_C.pdf\u0026Expires=1733200421\u0026Signature=IHeVDcfWmIydtgkSqXjYy7cwuPFUl0hFOMY5FkBk1hoilUXxocG65nO6hku2rPyyiH8s8q2I7~W0czK9uxX6KpVN72g9lAOefh7ct3hFSa7pgCzzkutarOyae1CTNgwkAyBAJoloO1nSpT7nkaWRLgZj~6yzA72p-uNTOq4ew1nvx9uz7nN0qXh4p2I-BYgGPAvDrc5TMGOeNoRXxQqYCNQFSM~TvL9sV0cFSQjnibi0Gs0iNiA9qRW28fotHSUJJMiHfziVa9vBUWjtDA7NBX4sFLt2OqsvTGuRb1tfwyXpVxTVbd1-Nhwk74i2EjlACrqibJ40blTUCXm6fMXWng__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":10713,"name":"Christology","url":"https://www.academia.edu/Documents/in/Christology"},{"id":15023,"name":"Thomism","url":"https://www.academia.edu/Documents/in/Thomism"},{"id":33552,"name":"Natural Law Theory","url":"https://www.academia.edu/Documents/in/Natural_Law_Theory"},{"id":107188,"name":"La Nouvelle Théologie","url":"https://www.academia.edu/Documents/in/La_Nouvelle_Theologie"}],"urls":[]}, dispatcherData: dispatcherData }); 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