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The relation of theology and history studied in the context of epistemological dualisms

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WoodLW_1972redux_Redacted.pdf (76.22Mb)
Date
1972
Author
Wood, Laurence Willard
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Abstract
 
 
This thesis proposes to come to terms with the problem which the idea of history poses for theology, but it does so primarily through a critical analysis of the way epistemological dualisms have pre-determined the discussion. Part One engages in a critical and methodological study which is intended to show that the rise of modem philosophy, in attempting to provide an epistemological access to reality, provided the intellectual tools which ultimately led to the rise of modem historical criticism. Further, it will be seen that these epistemological dualisms (e.g., the distinction between the necessary truths of reason and the contingent truths of fact) underlie the problem which the rise of historical criticism has put to theology—how can historically-conditioned events which are empirically uncertain and inconclusive serve as the frame of reference for Christian faith with its claim to universal and absolute validity? This question which presupposes a dualistic epistemology is the fundamental and recurring issue in this thesis. For example, modern philosophy (beginning with Descartes) sought to establish a basis for the absolute truths of reason in contrast to the incertitudes of historical knowledge. This quest for absolute certainty in regard to philosophical knowledge led to such epistemological dualisms as body-mind, thought and extension, truths of reason and truths of fact. The consequence of these dualisms led to the recognition history is characterised by the categories of relativity and probability. That is, historical events are conditioned according to their historical setting, and the knowledge of these events are characterised by varying degrees of probability in sharp contrast to the absolute certainty of the necessary truths of reason. Thus, the epistemological dualisms to be considered in Part One provide the central twofold question which historical criticism has posed to theology—how can historically-conditioned events (i.e., historical relativity) serve as the point of departure for Christian faith with its claim to universal and absolute truth? That is to say, how can historical relativity be reconciled with the claim of Christian faith that a single event can be absolutely unique? And, how can the probabilities of historical knowledge be reconciled with the claim of Christian faith as a historical revelation to have absolute truth? That is, how can the certitude of faith be maintained over against the incertitude of historical knowledge?
 
Part Two is concerned with dualisms in religious epistemology, which correspond somewhat to the philosophical dualisms articulated in Part One. That is, even as modern philosophy sought to provide a basis for the absolute certainty of truth through such distinctions as thought and extension, truths of reason and truths of fact, even so theology has sought to provide a basis for the absolute certainty of religious knowledge through such distinctions as faith and knowledge, Hlstorie and Geschichte, inner history and outer history, nature and history. The intent of these related dualisms in religious epistemology is to make room for the certainty of faith which is threatened by the incertitude of historical knowledge and the relativity (i.e., the causal nexus) of the historical process. Thus, these two categories of historical criticism - i.e., historical relativity and the probability of historical knowledge - presuppose the delineation of a dualistic epistemology. For example, with the sharp distinction between the truths of reason and truths of fact, it was seen that history is characterised by (1) historical relativity (or contingency) as opposed to the necessary truths of reason and (2) more or less degrees of probability concerning historical knowledge as opposed to the absolute certainty of the truths of reason. On the other hand, religious epistemology developed into a dualism of its own in an attempt to cope with these two categories of relativity and probability with the result that the certainty of faith was made independent of the uncertainty of history.
 
Part Three offers a constructive proposal to integrate the twofold aspect of religious epistemology. It is argued that theology cannot tolerate a divorce between Historie and Geschichte, faith and knowledge, inner history and outer history, even as philosophy cannot endure the Kantian divorce between noumenon and phenomenon. Also, even as theology must not divorce inner history from outer history, i.e., historical meanings cannot be divorced from historical facts, even so hermeneutics cannot be divorced from historical research. Thus, it is argued that the kerygma must be based upon temporal events which can at least be theoretically verifiable. This is to acknowledge that the biblical texts intend to "report" events which really happened. Thus, Part Three is an attempt to "overcome" a dualistic epistemology. In so doing, it proposes to integrate the hermeneutical and historical aspects of the idea of revelation, as well as integrating faith and history, in terms of a theology of universal history. The term, "hermeneutical," is intended to focus attention upon: (l) the biblical texts themselves as the linguistic bearers of the interpretation of certain events which are revelatory, (2) the distance that separates the biblical texts from the modern age, (3) the resulting necessity for bridging the distance between the biblical texts and the modern age, and (4) the epistemological problem of history. The term, "historical," is intended to focus attention upon: (l) the objective, temporal quality of history as the bearer of revelatory events, and (2) the necessity for ascertaining the historical reliability of the events recorded in the biblical texts. The term, "universal history," is a more comprehensive concept which intends to bring together both the historical and the hermeneutical aspects of revelation.
 
URI
http://hdl.handle.net/1842/30944
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