Topic
Fides
About: Fides is a research topic. Over the lifetime, 258 publications have been published within this topic receiving 1955 citations.
Papers published on a yearly basis
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Papers
TL;DR: Author Padden and Humphries have undertaken the task of clarifying the cultural "uniqueness" of the deaf, but their approach is less rigorous than traditional approaches by cultural anthropologists or linguists, and this in some ways detracts from the structured scholarship that such credentials afford.
Abstract: Historically, medical schools have seldom prepared an emerging physician to deal with problems so fundamental as nutrition, much less such complex political and ethical issues as the subcultures of poverty, minorities, or the "handicapped." Authors Padden and Humphries have undertaken the task of clarifying the cultural "uniqueness" of the deaf. Being deaf was regarded as a separate but very undesirable culture as early as medieval times, when "the position of the deaf was especially difficult because they were thought to be 'possessed by the devil' or, at least, morally deficient. The deaf could not obtain 'the true faith' since in the Holy Scriptures is written fides ex auditu (faith comes from hearing)." 1 Although Padden and Humphries write with compassion and understanding, their approach is less rigorous than traditional approaches by cultural anthropologists or linguists, and this in some ways detracts from the structured scholarship that such credentials afford. The
844 citations
2 Dec 2003
TL;DR: Echeverria as mentioned in this paper argued that the lack of unity among Christians represents the grave obstacle for the proclamation of the gospel, and that we should take every suitable opportunity to increase the unity of all Christians.
Abstract: In his article “Fides et Ratio” (Philosophia Reformata 2000, 65: 72-104), Eduardo Echeverria states he is writing out of his concern that since “”¦ the lack of unity among Christians represents the grave obstacle for the proclamation of the gospel, we should take every suitable opportunity to increase the unity of all Christians. The present essay is meant as a contribution toward this goal.” (p.72). The increased unity he has in mind is a reconciliation of the traditional scholastic interpretation of Christian doctrine (which he designates the “TSC”), and the Calvinist tradition (which I will designate the “CT”). More specifically, he seeks a unity between them concerning the relation of faith and reason, that is, the role of reason in belief in God. To this end he compares what he understands of the CT, as represented by Calvin and Dooyeweerd, with the TSC as represented by St Thomas and the encyclical, Fides et Ratio (1998) by Pope John Paul II. In all that follows I will be agreeing with Echeverria that this is, indeed, an important concern and a laudable goal, and I hope that what I offer here in reply to his essay will be taken in that same charitable spirit. So even though I find that Echeverria’s account of the differences between the TSC and the CT is seriously mistaken, I do agree that it would go a long way toward greater cooperation between our two traditions if we could at least agree on what our differences are and work toward resolving them. For that reason I will be more concerned here with clarifying those differences than with arguing for the CT. That does not mean that I will not at times offer brief accounts of why I think the CT is right to differ from the TSC on certain points; it only means that I do not regard the case I will make for these points as anywhere near complete. This brevity is made necessary because I find the misunderstandings of Calvin, and especially of Dooyeweerd, to be so many and so knotted in “Fides et Ratio” as to form a tangled skein that would require more than just one article to unravel. I have also decided that there are so many strands to this skein that for the sake of clarity I will restrict myself to only a few of them. My assumption is that it would be better to make real progress with getting a few key differences in focus, than to end up producing a tangle of my own in an attempt to cover every point raised in Echeverria’s long article. My hope is that the treatment of the points I do cover will be sufficient to indicate how a more thorough untangling would proceed.
151 citations
Book•
1 Jul 1985
TL;DR: For instance, Ferguson as mentioned in this paper traced the origins of feminist thought in Britain and selected 28 important writers from Margaret Tyler (1578) to Mary Anne Radcliffe (1799) from fiction, polemic and poetry to illustrate the long and diverse history of feminist reflection up to and including Mary Wollstonecraft.
Abstract: "An invaluable resource to scholars interested in feminist thought.... " Ruth Perry"Anyone interested in women s history or feminist thought must read this book." Lillian Faderman"Moira Ferguson has selected wisely from well-known and little-known figures and from fiction, polemic and poetry to illustrate the long and diverse history of feminist reflection up to and including Mary Wollstonecraft.... Good reading for scholars and a fine book for classroom use." Natalie Zemon Davis"The selections resonate with exceptional force." Fides et Historia..". impressive new product, fit for classroom and study, student and scholar." The Scriblerian..". excellent anthology... without a doubt at all an immensely important addition to the growing library of Feminist Studies." Anglo-American Studies..". this anthology is a valuable guide." The Year s Work in English StudiesFor this anthology tracing the origins of feminist thought in Britain, the editor chose 28 important writers from Margaret Tyler (1578) to Mary Anne Radcliffe (1799)."
151 citations
Book•
19 Jun 2008TL;DR: The Papal Potestas Indirecta as mentioned in this paper has been used to describe the character and work of the society of Jesus and the society's organizational ideas, including the reason of state, prudence and the academic curriculum.
Abstract: Introduction 1. The character and work of the society of Jesus 2. The society's organizational ideas 3. The church, the society and heresy 4. Jesuit reason of state and religious uniformity 5. Jesuit reason of state and Fides 6. Reason of state, prudence and the academic curriculum 7. The theory of political authority 8. Limited government, compacts and the states of nature 9. The theory of law 10. The common good and individual rights 11. Tyrannicide, the oath of allegiance controversy and the assassination of Henri IV 12. The Papal Potestas Indirecta.
73 citations
TL;DR: For example, the authors argues that there is evidence that Latin theology before Augustine promulgated the tenets of unmerited grace and the necessity of righteousness that come only through justifying faith.
Abstract: This essay challenges the criticism usually levelled at the early Fathers prior to Augustine for not articulating a view of justification by faith that corresponded with Pauline Christianity as reflected in the formulas of the sixteenth-century reformers Not only is such a view anachronistic and tends to assume that there was (or is) a uniform definition of justification, but there is evidence that Latin theology before Augustine promulgated the tenets of unmerited grace and the necessity of righteousness that come only through justifying faith In particular, the Matthew commentary of Hilary of Poitiers explicitly formulates a biblical theology of ‘fides sola iustificat’, and probably contributed to a revival of interest in the Pauline Epistles by the end of the fourth and early fifth centuries
47 citations
Related Topics (5)
Performance Metrics
| Year | Papers |
|---|---|
| 2025 | 18 |
| 2024 | 27 |
| 2023 | 29 |
| 2022 | 40 |
| 2021 | 13 |
| 2020 | 9 |