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Anyone who feels Creation and Evolution just don't quite give the entire picture should read this book. It is a marvelous collection of historical facts and speculation.
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The book is highly enjoyable with concise essays that make their points while citing the various passages of Kierkegaard. One can easily check their refences if one is skeptical of the context. And what I enjoyed most was the fairness of the book. MacIntyre himself ends the collection of essays, and has the last words in response to the book's claims that he has radically misunderstood Kierkegaard. A good read and a definite must for anyone who wants to stay on top of the issues at hand in Kierkegaardian scholarship.
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While Agricola sees this as nothing more than the work of the gospel which led the sinner to love the righteousness of Christ, Melanchthon continued to contend for the movement of law to gospel in contrition/justification won the day then, and properly so, as Wengert substantiates.
Luther's role is significant, as he was so prone to do, he had in mind the common man's view, so although he could sense that poententia brought about not only fear and terror of God but also love of righteousness, he would not settle to make anyone (let alone the laity) have to make this discretion.
In the escalating debate between the two catechisms and commentaries were the vehicles which carried the controversy on. Finally, due to historical circumstances which Wengert documents and presents articulately, Luther introduced his own, which clarified the argument in Philip's favor with his infamous, "we should fear, love and trust" as well as focus on the Decalog and its significant place in the Word's proclamation.
Wengert is to be highly commended on this excellent down work. It exhibits the highest in scholarship and research, presented in organized way to follow the debate's development with all its subtle sidebars and backgrounds.
Students of the Reformation will be well served by the study of this work. There is a great deal of Latin and German which remains untranslated. However, main points of his developing argument are not greatly affected. It is questionable how the layperson who holds no knowledge of the Confessions nor their background material would have much interest or skill in following this fascinating historical chapter.
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The voice Prof. Jackson uses is that of a friend. Someone who has taken up philosophy as a profession, and who reflects on the fruitfulness of the endeavor.
Dewey scholars will find much new and interesting to contemplate. And I came away with a fresh sense of compassion for John Dewey, the human person struggling to understand.
More than this, however, is Prof. Jackson's personal and personable thoughts about his own experience with this work. What happens here is, in effect, a glimpse into the mind of a philosopher who struggles to get a glimpse into the mind of a philosopher. With both efforts directed towards an understanding of the profession of philosophy.
And where we end up is with a good insight into the very human and very well-intended process of DOING philosophy humanely.
Thank-you, Prof. Jackson.