Jeremy G . A . Ive
I am a Church of England incument in Kent, married, with two sons.
In 2012 I was awarded a PhD by King’s College London for a thesis giving a trinitarian comparison of the reformational philosophies of Herman Dooyeweerd and Dirk Vollenhoven.
My previous PhD was in 17th Century English History (Commonwealth period) at Cambridge University.
I have been engaged in peacebuilding programmes in South Africa (1986-1991), Rwanda (1994-1999) and Sudan (1999-2002). The organisation is now Concordis International
I have also contributed to the book, Jubilee Manifesto, of the Jubilee Centre , Cambridge.
Previously I also did a thesis on the Trinitarian theology of Robert W. Jenson at King’s College London under the late Professor Colin Gunton; and also contributed a chapter on Jenson’s theology of history to the Jenson Festschrift: Trinity, Time and Church.
My driving passion is the integration of Trinitarian and Reformational thought, not just an academic concern but something which drives everthing I do: it is about the call of the Father in the Son through the power of the Holy Spirit in our creation, redemption and bringing to glory. A good introduction to my thinking is the paper What on Earth is the Trinity?
I am trying to set up the South East England School of Christian Studies, which can be found at:
http://seesocs.wordpress.com/2012/09/18/welcome/
See also my own blog on
http://jgaive.wordpress.com/
In 2012 I was awarded a PhD by King’s College London for a thesis giving a trinitarian comparison of the reformational philosophies of Herman Dooyeweerd and Dirk Vollenhoven.
My previous PhD was in 17th Century English History (Commonwealth period) at Cambridge University.
I have been engaged in peacebuilding programmes in South Africa (1986-1991), Rwanda (1994-1999) and Sudan (1999-2002). The organisation is now Concordis International
I have also contributed to the book, Jubilee Manifesto, of the Jubilee Centre , Cambridge.
Previously I also did a thesis on the Trinitarian theology of Robert W. Jenson at King’s College London under the late Professor Colin Gunton; and also contributed a chapter on Jenson’s theology of history to the Jenson Festschrift: Trinity, Time and Church.
My driving passion is the integration of Trinitarian and Reformational thought, not just an academic concern but something which drives everthing I do: it is about the call of the Father in the Son through the power of the Holy Spirit in our creation, redemption and bringing to glory. A good introduction to my thinking is the paper What on Earth is the Trinity?
I am trying to set up the South East England School of Christian Studies, which can be found at:
http://seesocs.wordpress.com/2012/09/18/welcome/
See also my own blog on
http://jgaive.wordpress.com/
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development of a robust reaffirmation of the Trinitarian roots of the Christian faith and the decisive potential of that retrieval for Christian life and thought.
development of a robust reaffirmation of the Trinitarian roots of the Christian faith and the decisive potential of that retrieval for Christian life and thought.
1 Dooyeweerd argues that in taking the sensory and logical (analytic) as the two sources of knowledge, Kant is merely isolating two of the modalities (the sensor/psychic and the logical/analytic). In Dooyeweerd's terms, Kant has merely engaged in two abstractions (epochè) from the prior ontic systasis of experience as an undivided whole and then seeks to reconstruct his view of the whole. Kant seeks to bridge the disconnection between the sensory and the analytic intuitively (that is by bridging his conception of the sensory and the analytic in the light of the ideal of reason on the one hand, and absolute human freedom on the other). By taking space and time as 'forms of intuition' on the one hand Kant places the sensory in the context of the spatial and the kinetic. This is guided by the ideal of mathematical reason. On the other hand, guided by the personality ideal, Kant reaches out to the ethical. In the first instance, Kant's account is of the phenomenal world: the world as presented to one's sensory receptiveness within the framework of space and time. On the other hand, Kant's account is of a noumenal world, that is an order informed by the ideal of personality in which persons are seen as ends rather than means, which is unquantifiable and not finally subject to scientific analysis. Kant seeks to bridge the divide between the different ways of engaging with the world by pointing to the sense of purposiveness according to which all judgements are made. However, this is a sense that belongs to the subject alone and does not necessarily bridge the sense of that subject to that of others.
2 It is not possible to cover the full extent of this critique here. However, in the light of more recent interpretations of Kant, not least that by Henry Allison
3 it is possible to provide a sketch of how re-read Kant in a way which brings him much closer to a Reformational perspective.
Please go to https://www.academia.edu/s/e0ab0bf6bd
Particularity, relationality and time are each a necessary, distinct, interdependent yet mutually irreducible condition for created existence and any possible experience).. Overall, in one’s experience is of particulars in relation over time, and in reflecting upon that experience, one needs to appreciate the independent distinctiveness of each transcendental and the need to give each transcendental its appropriate weight and systematic analysis’
In this paper, I wish retrieve, repair and develop Kant’s notion of the transcendentals drawing on what is called ‘Reformational Philosophy’ such as was developed by the two Christian philosophers, Dirk Vollenhoven (1892-1978) and Herman Dooyeweerd, both professors at the Free University of Amsterdam. Vollenhoven and Dooyeweerd (1894-1977) taken together also provide a systematic account of what I call the transcendental location of human life and experience.
These are rough notes which I have made for my own purposes over a number of years. The point is to demonstrate the historical coherence of the Pauline epistles and Luke-Acts and their joint reliability as a historical source. I owe this to my conversations with Colin Hemer and John Wenham and it is dedicated to their memory, although the conclusions and the reconstuction my own, I have worked on it on the side ever since I studies the Pauline Epistles in detail during my studies in Oxford.