Background
Tilley, Terrence William was born on April 19, 1947 in Milwaukee. Son of John C. and Audrey A. (Kau) Tilley.
(This creative argument that traditions are neither found ...)
This creative argument that traditions are neither found nor made, but are invented and reinvented in practice, is carried out in dialogue with scholars such as Yves Congar and George Lindbeck. Tilley examines the actual practices as the bearers of tradition and argues that vibrant and meaningful traditions must be reinvented or reconstructed in every generation. He demonstrates how deliberately invented or imposed traditions are often resisted. Tilley applies his analysis to the Catholic Intellectual Tradition and, in the last chapter, shows how truth, revelation, and authority can be accommodated by a constructivist, practical theology of tradition.
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(By exploring a practical, rather than propositional, unde...)
By exploring a practical, rather than propositional, understanding of religious belief, this book provides a new construct through which to view philosophy of religion. Terrence W. Tilley shifts the focus of debate from the justification of rational belief to the exercise of wisdom in making or maintaining a commitment to religious practices. It is through practices, Tilley concludes, that religious belief is formed. After analyzing the strengths and limitations of the modern approaches, Tilley applies the concept of wisdom to the process of making a religious commitment. Wisdom, as explored by Aristotle, St. Thomas Aquinas, and John Henry Newman, may be thought of as the bridge between intellectual and moral virtues. Roughly, it can be described as the ability to put intellect into action in a context. Because wisdom is a virtue requiring concrete display, the book discusses the wisdom of commitment to specific religious practices of a range of traditions. These examples demonstrate the issues and complexities involved in the wisdom of making a religious commitment. This important challenge to contemporary philosophy of religion will be of special interest to students and teachers of theology and philosophy of religion.
http://www.amazon.com/gp/product/0878403671/?tag=2022091-20
( The author reminds us that our Christian stories are at...)
The author reminds us that our Christian stories are at the heart of the faith. Without these stories, formulated doctrines and theological systems would be bereft of meaning and substance. With the breadth of bright Vision, he explains what story theology is al about; and he tells us why it is gripping the minds and hearts of so many.
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(The thesis of this book is straightforward: Tilley argues...)
The thesis of this book is straightforward: Tilley argues that theodicy as a discourse practice creates evils while theodicists ignore or distort classic texts in the Christian tradition, unwittingly efface genuine evils in their attempts to justify God, and silence the voice of the suffering and the oppressed by writing them out of the theological picture. The result is often a theological legitimation of intolerable social evils.
http://www.amazon.com/gp/product/1579104304/?tag=2022091-20
(An introduction and evaluation of contemporary approaches...)
An introduction and evaluation of contemporary approaches to theology, Postmodern Theologies sets out to discern movements shaping the "postmodern" study of religion in a unique collaborative venture born of a postgraduate seminar at Florida State University. While some might say that theology after the death of God is like biology after the end of life-a discipline without a subject-Postmodern Theologies identifies four general patterns of "postmodernisms" in theology today: "constructive" theologies (with Helmut Peukert, David Ray Griffin, and David Tracy cited as examples); postmodernisms of "dissolution" (Thomas J. J. Altizer, Mark C. Taylor, and Edith Wyschogrod); postliberal theologies (George Lindbeck); and "communal praxis" (exemplified by Gustavo Gutierrez and other Latin American theologians, and James Wm. McClendon and Sharon Welch among North Americans). These theologies eschew debates on traditional religious foundations to define true religion as the result of-rather than the impetus to-living one's beliefs. As these disparate approaches to theology are not directly comparable, the final chapter of Postmodern Theologies instead analyzes how each one accounts for the plurality of religions. Exploring the postmodern strategies for coping with one of the most difficult questions in any theological age offers a fascinating way to assess their inherent strengths and weaknesses.
http://www.amazon.com/gp/product/1597521671/?tag=2022091-20
Tilley, Terrence William was born on April 19, 1947 in Milwaukee. Son of John C. and Audrey A. (Kau) Tilley.
Bachelor of Arts San Francisco, 1970. Doctor of Philosophy, Graduate Theological Union, 1976.
Assistant professor theology Georgtown University, Washington, 1976-1979. From assistant to associate professor religious studies St. Michael's College, Winooski, Vermont, 1979-1989. From associate professor to professor religion Florida State University, Tallahassee, 1989-1994.
Chair, director graduate studies, professor religious studies University Dayton, Ohio, since 1994. Director seminars National Endowment of the Humanities, 1987, 90, 94.
(The thesis of this book is straightforward: Tilley argues...)
(An introduction and evaluation of contemporary approaches...)
(This creative argument that traditions are neither found ...)
(By exploring a practical, rather than propositional, unde...)
( The author reminds us that our Christian stories are at...)
(Book by Tilley, Terrence W)
Member American Association of University Professors, American Academy Religion (co-chair Roman Catholic studies group 1995-2000), College Theology Society (convention director 1988-1995, president 1996-1998), Catholic Theological Society of America (board directors 1995-1997), Society Christian Philosophers, Society for Philosophy of Religion.
Married Maureen Antonia Molloy, December 27, 1969. Children: Elena, Christine.