Steven J. Duby examines the doctrine of divine simplicity. This discussion is centered around the three distinguishing features: grounding in biblical exegesis, use of Thomas Aquinas and the Reformed Orthodox; and the writings of modern systematic and philosophical theologians. Duby outlines the general history of the Christian doctrine of divine simplicity and discusses the methodological traits and essential contents of the dogmatic account. He substantiates the claims of the doctrine of divine simplicity by demonstrating that they are implied and required by the scriptural account of God. Duby considers how simplicity is inferred from God's singularity and aseity, as well as how it is inferred from God's immutability and infinity, and the Christian doctrine of creation. The discussion ends with the response to major objections to simplicity, namely that the doctrine does not pay heed to the plurality of the divine attributes, that it eradicates God's freedom in creating the world and acting toward us; and that it does not cohere with the personal distinctions to be made in the doctrine of the Trinity.

This volume examines a selection of late medieval works devoted to the intensive infinite in order to draw a comprehensive picture of the context, character and importance of scholastic efforts to reason philosophically about divine infinity. As Dominican masters face Franciscan 'spirituals' and as university-trained theologians face evangelical laymen, the purpose and meaning of divine infinity shift, reflecting a basic tension between the Church's Petrine vocation for geopolitical orthodoxy and its more Pauline mission to promote Christian orthopraxis. The first part of the book traces the scholastic defense of divine infinity from the holocaust of Montségur up to John Duns Scotus. The second part examines the semiotic breakthrough initiated by William of Ockham and the subsequent penetration of infinist theory into a wide variety of disciplines.

The volume presents the changing situation of the Roma in the second half of the 20th century and examines the politics of the Hungarian state regarding minorities by analyzing legal regulations, policy documents, archival sources and sociological surveys. In the first phase analyzed (1945-61), the authors show the efforts of forced assimilation by the communist state. The second phase (1961-89) began with the party resolution denying nationality status to the Roma. Gypsy culture was equivalent with culture of poverty that must be eliminated. Forced assimilation through labor activities continued. The Roma adapted to new conditions and yet kept their distinct identity. From the 1970s, Roma intellectuals began an emancipatory movement, and its legacy is felt until this day. Although the third phase (1989-2010) brought about freedoms and rights for the Roma, with large sums spent on various Roma-related programs, the situation on the ground nevertheless did not improve. Segregation and marginalization continues, and it is rampant. The authors powerfully conclude: while Roma became part of the political community, they are still not part of the national one. Subjects: Romanies—Hungary. Romanies—Hungary—Social conditions. Marginality, Social—Hungary. Romanies—Legal status, laws, etc.—Hungary. Minorities—Government policy—Hungary. Hungary—Ethnic relations. Hungary—Social policy.

Dante put Muhammad in one of the lowest circles of Hell. At the same time, the medieval Christian poet placed several Islamic philosophers much more honorably in Limbo. Furthermore, it has long been suggested that for much of the basic framework of the Divine Comedy Dante was indebted to apocryphal traditions about a “night journey” taken by Muhammad. Dante scholars have increasingly returned to the question of Islam to explore the often surprising encounters among religious traditions that the Middle Ages afforded. This collection of essays works through what was known of the Qur’an and of Islamic philosophy and science in Dante’s day and explores the bases for Dante’s images of Muhammad and Ali. It further compels us to look at key instances of engagement among Muslims, Jews, and Christians.

Examines the use and meaning of Christian symbols found in Renaissance art.

This study investigates the origins of the concept of "the best of all possible worlds". It exemplifies the character of modern metaphysics, which thinks mainly in terms of freedom and possibility. The book contains three parts. The first part tries to reconstruct this concept both historically and systematically; it deals with the concept of possibility beginning with High Scholasticism. The second part investigates the origins of this idea in the Jesuit theory of "scientia media", which is concerned with human freedom and divine foreknowledge. The third part deals with the question, whether there is any necessity to choose the best - a main theme in late scholastic thought of the 17th century. This investigation of a concept unknown before the time of Leibniz, reveals many new sources and fills a gap in the history of ideas.

This 2004 book was the first intellectual biography of one of the very first English women philosophers. At a time when very few women received more than basic education, Lady Anne Conway wrote an original treatise of philosophy, her Principles of the Most Ancient and Modern Philosophy, which challenged the major philosophers of her day - Descartes, Hobbes and Spinoza. Sarah Hutton's study places Anne Conway in her historical and philosophical context, by reconstructing her social and intellectual milieu. She traces her intellectual development in relation to friends and associates such as Henry More, Sir John Finch, F. M. van Helmont, Robert Boyle and George Keith. And she documents Conway's debt to Cambridge Platonism and her interest in religion - an interest which extended beyond Christian orthodoxy to Quakerism, Judaism and Islam. Her book offers an insight into both the personal life of a very private woman, and the richness of seventeenth-century intellectual culture.