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	<title>fides quaerens intellectum</title>
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	<description>studying theology at the UChicago Divinity School</description>
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		<title>Eucharistic Reflections: Denys the Areopagite, Bonaventure, Hadewijch, and Meister Eckhart</title>
		<link>http://www.brycerich.com/2011/12/eucharistic-reflections.html</link>
		<comments>http://www.brycerich.com/2011/12/eucharistic-reflections.html#comments</comments>
		<pubDate>Sat, 10 Dec 2011 01:45:59 +0000</pubDate>
		<dc:creator>Bryce</dc:creator>
				<category><![CDATA[Eastern Orthodoxy]]></category>
		<category><![CDATA[History of Christian Thought]]></category>
		<category><![CDATA[sacramentology]]></category>
		<category><![CDATA[Bonaventure]]></category>
		<category><![CDATA[Denys the Areopagite]]></category>
		<category><![CDATA[Denys Turner]]></category>
		<category><![CDATA[Eucharist]]></category>
		<category><![CDATA[Hadewijch]]></category>
		<category><![CDATA[Meister Eckhart]]></category>
		<category><![CDATA[mysticism]]></category>
		<category><![CDATA[Pseudo-Dionysius]]></category>
		<category><![CDATA[The Divine Liturgy]]></category>

		<guid isPermaLink="false">http://www.brycerich.com/?p=589</guid>
		<description><![CDATA[In the final chapter of The Darkness of God: Negativity in Christian Mysticism, Denys Turner asserts that our contemporary ideas of what constitutes "mysticism" have tended to focus on a kind of experientialism that would seem very foreign to the historical authors we classify as mystical theologians.  Rather, beginning with observations offered by Andrew Louth [...]]]></description>
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		<slash:comments>0</slash:comments>
		</item>
		<item>
		<title>The Origin of Gender in Eriugena&#8217;s Periphyseon</title>
		<link>http://www.brycerich.com/2011/11/eriugena-creation.html</link>
		<comments>http://www.brycerich.com/2011/11/eriugena-creation.html#comments</comments>
		<pubDate>Fri, 18 Nov 2011 02:44:02 +0000</pubDate>
		<dc:creator>Bryce</dc:creator>
				<category><![CDATA[History of Christian Thought]]></category>
		<category><![CDATA[creation]]></category>
		<category><![CDATA[Duclow]]></category>
		<category><![CDATA[Eriugena]]></category>
		<category><![CDATA[gender]]></category>
		<category><![CDATA[Gregory of Nyssa]]></category>
		<category><![CDATA[Maximus Confessor]]></category>
		<category><![CDATA[Periphyseon]]></category>
		<category><![CDATA[theological anthropology]]></category>

		<guid isPermaLink="false">http://www.brycerich.com/?p=513</guid>
		<description><![CDATA[In his presentation titled The Sleep of Adam, the Making of Eve: Sin and Creation in Eriugena,[*] Donald Duclow explores the gendering of humanity as related in John Scottus Eriugena's Periphyseon, with particular attention to some Eriugenian innovations on the theme.  In many ways Periphyseon draws on previous works including those of Gregory of Nyssa[1] [...]]]></description>
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		<slash:comments>0</slash:comments>
		</item>
		<item>
		<title>Male &amp; Female Created He Them&#8230;</title>
		<link>http://www.brycerich.com/2011/07/male-female-created-he-them.html</link>
		<comments>http://www.brycerich.com/2011/07/male-female-created-he-them.html#comments</comments>
		<pubDate>Sat, 09 Jul 2011 18:03:42 +0000</pubDate>
		<dc:creator>Bryce</dc:creator>
				<category><![CDATA[the "real world"]]></category>
		<category><![CDATA[biblical studies]]></category>
		<category><![CDATA[creation]]></category>
		<category><![CDATA[incarnational theology]]></category>
		<category><![CDATA[ministry]]></category>
		<category><![CDATA[theological anthropology]]></category>

		<guid isPermaLink="false">http://www.brycerich.com/?p=383</guid>
		<description><![CDATA[As a theologian I often struggle with ways to translate conversation in the academy into useful materials for the church.  What follows is a sermon that I preached in May 2008 when the Revised Common Lectionary presented the challenge of the Genesis creation narrative.  I created a PowerPoint presentation to display as I spoke.  Many [...]]]></description>
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		<slash:comments>0</slash:comments>
		</item>
		<item>
		<title>Feuerbach and The Essence of Religion</title>
		<link>http://www.brycerich.com/2011/06/feuerbach-essence-religion.html</link>
		<comments>http://www.brycerich.com/2011/06/feuerbach-essence-religion.html#comments</comments>
		<pubDate>Tue, 07 Jun 2011 23:55:33 +0000</pubDate>
		<dc:creator>Bryce</dc:creator>
				<category><![CDATA[History of Christian Thought]]></category>
		<category><![CDATA[Barth]]></category>
		<category><![CDATA[Essence of Religion]]></category>
		<category><![CDATA[Feuerbach]]></category>

		<guid isPermaLink="false">http://www.brycerich.com/?p=464</guid>
		<description><![CDATA[Van Harvey's claim that Feuerbach's Essence of Religion[1] presents an important advance over The Essence of Christianity[2] rings true to me in several ways.  To understand why, it is necessary to first briefly outline Feuerbach's argument in Christianity. Feuerbach begins Christianity by asserting that human beings alone have religion and that it is a result [...]]]></description>
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		<slash:comments>0</slash:comments>
		</item>
		<item>
		<title>Kierkegaard and Barth on &#8220;mediation&#8221;</title>
		<link>http://www.brycerich.com/2011/06/kierkegaard-mediation.html</link>
		<comments>http://www.brycerich.com/2011/06/kierkegaard-mediation.html#comments</comments>
		<pubDate>Tue, 07 Jun 2011 00:41:44 +0000</pubDate>
		<dc:creator>Bryce</dc:creator>
				<category><![CDATA[History of Christian Thought]]></category>
		<category><![CDATA[apophaticism]]></category>
		<category><![CDATA[Barth]]></category>
		<category><![CDATA[Hegelianism]]></category>
		<category><![CDATA[Kierkegaard]]></category>

		<guid isPermaLink="false">http://www.brycerich.com/?p=499</guid>
		<description><![CDATA[Barth and Kierkegaard may each in his own way be seen as voices of resistance against the trends inherent in the liberal theology of their respective milieus.  In Fear and Trembling[1], we see Kierkegaard's protest against the totalizing philosophy of the Hegelians.  Some 75 years later Barth's Epistle to the Romans[2] would cite Kierkegaard's "leap [...]]]></description>
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		<slash:comments>0</slash:comments>
		</item>
		<item>
		<title>Hegel and Troeltsch on the &#8220;absoluteness&#8221; of Christianity</title>
		<link>http://www.brycerich.com/2011/06/hegel-troeltsch-christianity.html</link>
		<comments>http://www.brycerich.com/2011/06/hegel-troeltsch-christianity.html#comments</comments>
		<pubDate>Tue, 07 Jun 2011 00:02:10 +0000</pubDate>
		<dc:creator>Bryce</dc:creator>
				<category><![CDATA[History of Christian Thought]]></category>
		<category><![CDATA[Hegel]]></category>
		<category><![CDATA[Troeltsch]]></category>

		<guid isPermaLink="false">http://www.brycerich.com/?p=484</guid>
		<description><![CDATA[While it can be said that Hegel argues for the "absoluteness" of Christianity in his narrative of the development of the "consummate" religion, Troeltsch's characterization of Christianity is not absolute, but rather "normative." In his introduction to Lectures on the Philosophy of Religion,[1] Hegel tells us that "religion is… spirit that realizes itself in consciousness."  [...]]]></description>
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		<slash:comments>0</slash:comments>
		</item>
		<item>
		<title>Schleiermacher and the Intuition of the Infinite</title>
		<link>http://www.brycerich.com/2011/06/schleiermacher-infinite.html</link>
		<comments>http://www.brycerich.com/2011/06/schleiermacher-infinite.html#comments</comments>
		<pubDate>Sun, 05 Jun 2011 22:56:37 +0000</pubDate>
		<dc:creator>Bryce</dc:creator>
				<category><![CDATA[History of Christian Thought]]></category>
		<category><![CDATA[Schleiermacher]]></category>
		<category><![CDATA[the infinite]]></category>

		<guid isPermaLink="false">http://www.brycerich.com/?p=456</guid>
		<description><![CDATA[If you haven't experienced the intuition of the infinite, then Schleiermacher believes he can lead you only so far.  While he can attempt to outline the journey, in the end you have to experience it for yourself.  Past a certain point, anything he has to say about it will become incomprehensible.  But through the intersubjectivity [...]]]></description>
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		<slash:comments>0</slash:comments>
		</item>
		<item>
		<title>Kant on Atonement</title>
		<link>http://www.brycerich.com/2011/06/kant-on-atonement.html</link>
		<comments>http://www.brycerich.com/2011/06/kant-on-atonement.html#comments</comments>
		<pubDate>Sat, 04 Jun 2011 22:10:16 +0000</pubDate>
		<dc:creator>Bryce</dc:creator>
				<category><![CDATA[History of Christian Thought]]></category>
		<category><![CDATA[Anselm]]></category>
		<category><![CDATA[atonement]]></category>
		<category><![CDATA[Kant]]></category>

		<guid isPermaLink="false">http://www.brycerich.com/?p=447</guid>
		<description><![CDATA[In his Religion,[1] Kant lays out an atonement model whose initial dynamics look very much like those of Anselm of Canterbury.  However, in keeping with his commitments to outlining a religion using human reason alone, Kant then eschews any metaphysical discussion of Jesus as God incarnate and vicarious restitution owed by humanity which only God [...]]]></description>
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		<slash:comments>0</slash:comments>
		</item>
		<item>
		<title>The Transcendental Deduction</title>
		<link>http://www.brycerich.com/2011/06/the-transcendental-deduction.html</link>
		<comments>http://www.brycerich.com/2011/06/the-transcendental-deduction.html#comments</comments>
		<pubDate>Sat, 04 Jun 2011 17:40:37 +0000</pubDate>
		<dc:creator>Bryce</dc:creator>
				<category><![CDATA[History of Christian Thought]]></category>
		<category><![CDATA[Descartes]]></category>
		<category><![CDATA[Hume]]></category>
		<category><![CDATA[Kant]]></category>
		<category><![CDATA[Leibniz]]></category>
		<category><![CDATA[Transcendental Deduction]]></category>

		<guid isPermaLink="false">http://www.brycerich.com/?p=433</guid>
		<description><![CDATA[Through his Transcendental Deduction Kant sought to respond to several questions raised within his context within the Modern period.  First, Descartes had radically deconstructed perceived reality in an effort to mindfully choose exactly what he would believe rather than simply taking on assumptions passed to him by the accident of his birth in a particular [...]]]></description>
		<wfw:commentRss>http://www.brycerich.com/2011/06/the-transcendental-deduction.html/feed</wfw:commentRss>
		<slash:comments>0</slash:comments>
		</item>
		<item>
		<title>A way forward: the convergence of Tradition, sensus fidelium, and relevant translation</title>
		<link>http://www.brycerich.com/2011/05/a-way-forward.html</link>
		<comments>http://www.brycerich.com/2011/05/a-way-forward.html#comments</comments>
		<pubDate>Mon, 30 May 2011 02:24:19 +0000</pubDate>
		<dc:creator>Bryce</dc:creator>
				<category><![CDATA[sacramentology]]></category>
		<category><![CDATA[Derrida]]></category>
		<category><![CDATA[Eastern Orthodoxy]]></category>
		<category><![CDATA[Eucharist]]></category>
		<category><![CDATA[Marion]]></category>
		<category><![CDATA[Roman Catholicism]]></category>
		<category><![CDATA[sensus fidelium]]></category>
		<category><![CDATA[translation]]></category>

		<guid isPermaLink="false">http://www.brycerich.com/?p=348</guid>
		<description><![CDATA[In previous posts we have examined several iterations of the Eucharistic performance within the framework of a postmodern understanding of the inherent instability of the text.  Now we turn to a final criticism often raised in opposition to innovations within the spiritual life of the church. Series Contents&#160; Intro "There is nothing outside the text..." [...]]]></description>
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