In 1974, he was appointed to a full Professorship there and in 1981 was named Stuart Professor of Philosophy. In 1967, Princeton Theological Seminary offered him the position of Associate Professor of Philosophy, which, though he was advised not to accept, he took. in philosophy, which was awarded in 1965.Īllen began his teaching career in 1964 at York University, Toronto. Shortly thereafter he enrolled at Yale University Graduate School to study for a Ph.D. He was ordained in what is now the Presbyterian Church (USA) and called to a pastorate in Windham, New Hampshire. There he studied philosophy and met his wife Jane, a fellow student and a sprinter.Īfter returning to America, Allen earned a Bachelor of Divinity at Yale Divinity School. He then began graduate study at Princeton University, but, after being awarded a Rhodes Scholarship, he matriculated to the Oxford University. During this time the young Allen was invited by a friend to visit a Presbyterian church and eventually he became a Presbyterian.Īllen graduated from the University of Kentucky in 1954, where he was elected to Phi Beta Kappa and awarded the Sullivan Award for academic excellence and humanitarian work. A new Episcopal bishop, however, forbade them from doing so, meaning that the family attended only Orthodox services whenever a visiting Greek priest conducted them. His family was Greek Orthodox, but as there was no Greek Orthodox church nearby, the family joined fellow Greeks who attended an Episcopal church. ![]() He holds courtesy membership as a minister in the Presbyterian Church (USA) as well.Īllen was the child of immigrant Greeks and raised in Lexington, Kentucky. He is ordained by the Episcopal Church in the United States of America and currently serves as Priest Associate at All Saints' Episcopal Church, Princeton, New Jersey. It reveals that Christian theology is usually philosophical and that is just something we should accept.The Diogenes Allen (born 1932) is Professor Emeritus and former Stuart Professor of Philosophy at Princeton Theological Seminary. Both use the human mind, and both come with certain assumptions, which is exactly why this book is helpful: it reveals the assumptions. On the other side of the same coin one may come to realize that there is (at times) merely a semantic difference for Christians when it comes to theologizing and philosophizing. The structure is definitely Christian theology first with philosophy as the explanatory handmaiden. For example, Aristotle is introduced as he becomes important for Christian theological development and not necessarily as he is important in the chronology of philosophical development. This book will provide students with a fresh angle to reevaluate such assumptions. Some students of theology may assume that the formulation of the doctrine of the Trinity was purely Christian with no language from the world or that the “historical-grammatical” approach to hermeneutics is how the church has always read Scripture or at least should have always read Scripture. When we think of the Trinity what Platonic and Aristotelian categories do we need to acknowledge? When we read of Schleiermacher’s approach to hermeneutics and theology do we understand the Kantian categories? Rather, this is a book that provides you with an introduction to the philosophical categories and language that was inevitably incorporated into various doctrinal discussions over the last two thousand years. There should be no confusion: this book is not (a) an exhaustive history of philosophy or (b) an exhaustive exploration of various philosophical systems. Springsted’s Philosophy for Understanding Theology. ![]() ![]() At least this is what was confirmed for me as I read Diogenes Allen and Eric O. ![]() Springsted, Philosophy for Understanding Theology, 2nd Ed., (2007) Louisville, KY: Westminster John Knox Press. Philosophy for Understanding Theology, 2nd Ed.ĭiogenes Allen and Eric O.
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