Beruflich Dokumente
Kultur Dokumente
Jacob Holsinger
Sherman. Emerging Scholars. Minneapolis: Fortress Press, 2014, iii + 283pp. $39
(paper).
In this provocative and erudite study, Jacob Sherman seeks to recover ancient and
theory with a rich praxis of contemplation, of theoria. Theoria involves delight and self-
transformation in the presence of the divine and includes the whole life of passionate
devotion, prayer, study, devotion, and charity. Contemplative philosophy affirms the
“adorative intellect,” the mutual transformation of both love and reason. As Nicholas of
Cusa declared in the 15th century, “The mind without love cannot understand; the mind
without intelligence cannot love" (p. 49). Ultimately, Sherman poses a deeply significant
thanking, viable in our present philosophical and theological world? (pp. 32-33)
philosophy in both ancient pagan and Christian philosophy. Of crucial importance to his
analysis is the impact of the Christian doctrines of the Incarnation and Resurrection on
both the path and the goal of the contemplative mind. Following 2 Peter 1:4, ancient
church fathers such as Justin Martyr, Clement of Alexandria, Athanasius, and Augustine
participation in the divine nature, is possible only because of the transforming power of
divine Grace. In the words of Athanasius, “The Son of God became human in order that
we might become God” (p. 16). For Christian thinkers in this contemplative tradition, the
intellectual pursuit of wisdom, transformed and enriched by divine grace and
contemplative practices, is the culmination of the philosophical life, not its elimination.
that, for all their insight, fail to achieve the richness and depth of the contemplative
analytic philosopher William Alston and that of the continental thinker Jean-Luc Marion.
While affirming Alston’s rigor and insight in defending the rationality of belief in God,
Sherman argues that Alston overlooks the role of contemplative practices in transforming
our most basic philosophical intuitions and beliefs. Sherman then offers a sensitive and
Marion’s axiomatic conviction of the death of all metaphysics, his theology, “saturated”
with a mysticism of ineffability, lacks any coherent, even approximate language or clarity
with which to speak of or yearn to commune with a personal God. In their very different
ways, argues Sherman, Alston and Marion provide us with works of elegance and
brilliance that fail to understand the holistic nature of the adorative intellect and to
By way of contrast, chapters Two and Three present two compelling examples of
Sherman argues brilliantly that the fundamental argumentum of the Proslogion is not
argument. Essentially, it is a work of adoration that leads the reader through a process of
contemplative transformation whereby the whole person ascends to a God who is “greater
than can be thought” (pp. 86-89). Sherman’s reading does justice both to the rigor of
Anselm’s philosophical argumentation and to the spiritual complexity and richness of the
text as a whole. In Chapter Three, Sherman offers an equally fascinating and lucid
analysis of the nature of the adorative intellect in Nicholas of Cusa. Contrary to the
Visione Dei the thesis that all knowledge, whether of creation or Creator, depends on a
loving intellect that comprehends all things in light of the beauty of the Creator. Sherman
shows convincingly that Cusa’s work is a performative text meant to lead the reader to an
nature.
In his final chapter, Sherman returns to the underlying question of his whole
intellectual world in which one's choice seems limited to either the arid intellectualism of
on praxis but weak on substance. Here Sherman’s critique of the liberal (so Cupitt) and
effect, that it is the universal nature of the human condition that metaphysical thinking is
bankrupt, the anti-metaphysicians are hoist on their own petard: the world is such, so they
brilliant work of philosophical theology. I offer two minor criticisms of Sherman’s wide-
ranging analysis. First, in his criticism of Alston and other mid- to late 20th century
world that has in many corridors been hostile to the very idea of uniting faith and reason,
Christian analytic philosophers such as Alston, Plantinga, and Wolterstorff, to name just
a few important analytic Christian philosophers, have succeeded—one might even say,
more sympathetic nature. Sherman has challenged his reader to take seriously the inter-
relationships of faith, reason, and love. He makes a convincing case that for the Christian
contemplative philosopher, “love itself is a way of knowing” (p. 49). A more in-depth
account, such as one finds in Augustine, of the ultimate inseparability of knowledge and
love would only strengthen his analysis. These criticisms, however, do not detract from
the overall merit and power of Sherman’s work. Any serious Christian thinker, from
Partakers of the Divine. Indeed, for any thinker, Christian or non-Christian, who wishes
to understand what may well be the most profound tradition in Christian philosophical
James R. Peters
The University of the South
Sewanee, TN