Despina Prassas - Academia.edu (original) (raw)
Papers by Despina Prassas
Religious Studies Review, Jul 1, 2007
Religious Studies Review, 2007
Zagzebski's book offers a clear and accessible introduction to the philosophy of religion that in... more Zagzebski's book offers a clear and accessible introduction to the philosophy of religion that includes both a historical overview of the subject and a taste of the latest research in the field. Because of its generally theistic approach to religion and its focus on monotheism, the book would be particularly well suited to those already acquainted with monotheism but who could benefit from a brief history of religion, philosophy, and philosophical argument. Particularly notable are Zagzebski's layout of the classical arguments for God's existence and the connection she makes between them and more contemporary arguments. With clarity and precision, Zagzebski not only traces through arguments for God's existence but also delves into questions of who God is and the implications of theism for free will, morality, the existence of evil, and the afterlife. She also addresses two problems associated with religion today: religious diversity and the alleged conflict between faith and reason. Although Zagzebki realizes that some of the most important and difficult philosophical questions remain unanswerable, her book ends on a hopeful note. She urges philosophers to continue to ponder the issues of ultimate significance without losing their "eagerness of spirit." While Zagzebski's Christian framework and overriding focus on monotheism might seem lopsided to some, her book serves as an excellent contribution to the field both for its historical approach to the philosophy of religion and its ability to contextualize current discussions in light of history and personal faith.
BRILL eBooks, Sep 8, 2022
St. Maximus the Confessor's "Questions and Doubts", 2021
<p>This chapter provides the first English language translation of Maximus the Confessor... more <p>This chapter provides the first English language translation of Maximus the Confessor's <italic>Quaestiones et Dubia</italic>, a series of 239 questions and responses found in Jose Declerck's Quaestiones et dubia in volume 10 of Corpus Christianorum Series graeca. It focuses on the primary witness of the critical edition — <italic>Vaticanus graecus 1703 (Vat.gr. 1703)</italic>, a manuscript found in the Vatican libraries approximately fifty years ago. There exists a French language translation of Maximus's text by Emmanuel Ponsoye; however, in several places the author's translation departs from Ponsoye's. The chapter argues that the current volume is not meant to include an exhaustive treatment of the <italic>Quaestiones et Dubia</italic>. It then introduces the <italic>Quaestiones et Dubia</italic> and provides a brief historical and literary contextual background to help ground and familiarize the reader for a reading of the translation.</p>
This translation of the Quaestiones et Dubia presents for the first time in English one of the Co... more This translation of the Quaestiones et Dubia presents for the first time in English one of the Confessor's most significant contributions to early Christian biblical interpretation. Maximus the Confessor (580–662) was a monk whose writings focused on ascetical interpretations of biblical and patristic works. For his refusal to accept the Monothelite position supported by Emperor Constans II, he was tried as a heretic, his right hand was cut off, and his tongue was cut out. In his work, Maximus the Confessor brings together the patristic exegetical aporiai tradition and the spiritual-pedagogical tradition of monastic questions and responses. The overarching theme is the importance of the ascetical life. For Maximus, askesis is a lifelong endeavor that consists of the struggle and discipline to maintain control over the passions. One engages in the ascetical life by taking part in both theoria (contemplation) and praxis (action). To convey this teaching, Maximus uses a number of p...
Journal of Spiritual Formation and Soul Care, 2020
St. Maximos the Confessor, a 7th-century monk, wrote several ascetical treatises that addressed t... more St. Maximos the Confessor, a 7th-century monk, wrote several ascetical treatises that addressed the monastic life. This article explores the role of unwanted intrusive thoughts, the logismoi, outlined in two of his earlier works, the Centuries on Love and the Questions and Doubts. The author encourages the reader to pay particular attention to one’s thoughts, take the time to familiarize oneself with the thoughts that enter one’s mind, and offers advice on how to eliminate the causes of unwanted intrusive thoughts. He concludes that the mind or nous is considered neutral ground and one is able to control, but not completely eradicate, the unwanted thoughts by utilizing specific spiritual techniques.
For St. Maximos the Confessor, the seventh century Byzantine theologian, deification was the ulti... more For St. Maximos the Confessor, the seventh century Byzantine theologian, deification was the ultimate goal of the monk and an event that required action both on the parts of God and the individual. While God originally bestowed upon humanity his image and likeness (Genesis 1:26), as a result of the disobedience of Adam and Eve that takes place in the garden (Genesis 3), humankind loses its ‘likeness’ to God. According to the Confessor, by following the commandments found in the Christian Gospel, one is able to regain the likeness to God and, by doing so, one moves closer and closer to God, ultimately experiencing deification. This study will focus on the Commentary on the Lord’s Prayer but will also reference the Ascetical Life and the Centuries on Charity. For Maximos, deification will not take place without becoming ‘like’ God.
Journal of Ecumenical Studies, Mar 22, 2013
Perhaps the greatest legacy of the Second Vatican Council is that there is a legacy. The events s... more Perhaps the greatest legacy of the Second Vatican Council is that there is a legacy. The events stemming from the council have in many ways surpassed it in importance. Or, to put it another way, the council became so much more than simply the documents that emerged from it, in that they were embraced and put into practice. This is no small thing, since we all know that too often documents sit and sit, and we cannot help but wonder whether, with regard to many documents, there is any legacy of which to speak. Therefore, one could argue that the events leading up to the council and the events subsequent to it were more important than the council itself; it is safe to say that many Orthodox might agree with this. With the initiation of the Orthodox-Roman Catholic Consultation in the United States in 1965 (now called the North American Orthodox-Catholic Theological Consultation) and the establishment of the Joint International Commission for Theological Dialogue between the Catholic Church and the Orthodox Church by Pope John Paul II and Patriarch Demetrios in 1979, (1) the efforts for aggiornamento have moved forward at a regular and, some would suggest, surprisingly quick pace. (2) The changes in the approach to the Orthodox by the Catholic Church over the last century or so have been significant: from Pope Pius IX's "extraordinary tactlessness" (3) in his encyclical In suprema Petri apostolic sede (January 6, 1848), to Pope Benedict XV's creation in 1917 of the Congregation for the Eastern Churches and the Pontifical Oriental Institute in Rome for the study of the Christian East, to Pope Pius XI's encyclical Rerum orientalium (4) (September 8, 1928) and John Paul II's Apostolic Letter, Orientale lumen (5) (May 2, 1995), there has been an ongoing desire for reunion between the two churches, and the sincerity of that desire has grown over time. In this presentation, I would like to highlight the great legacy of Vatican II as observed by an Orthodox. I would be remiss in not mentioning, from the start, a personal expression of gratitude with regard to this legacy. The willingness on the part of Catholic institutions of higher learning to admit and hire non-Catholics has benefitted many budding theologians. I have the council to thank both for my doctoral degree and for my job; I graduated from The Catholic University of America, in Washington, DC, and currently teach at a Catholic college, Providence College, in Providence, RI. Without the Decree on Ecumenism, there is a good chance that I and many other Orthodox would not have been supported for study at the graduate level, and, even more certainly, we would not have been employed in academia. Therefore, I have reaped a personal benefit from Vatican II and imagine this benefit has also been enjoyed by many Catholic and Protestant laity. When speaking of the legacy of Vatican II, I will approach the discussion from three perspectives: (1) from the perspective of the importance of dialogue; (2) from the perspective of the increased importance of the role of conciliarity in the life of the Church, in particular, with regard to decision-making; and (3) from the perspective of the influence of the council on the dismantling of the communist system in many Eastern European countries. 1. Dialogue The dialogue between the Catholic and Orthodox churches that resulted from the decision put forward in the Decree on Ecumenism (6) began in what some might call a "romantic" way. I am not speaking of the meeting in Jerusalem of Pope Paul VI and Patriarch Athenagoras, (7) or of the mutual lifting of the anathemas in 1965 (an action that was more significant for the Orthodox), (8) or even of the tenth anniversary of the lifting of the anathemas. I am speaking of the work that took place in France long before the council was called. As divine providence would have it, there were a unique group of Catholic scholars and a unique group of Russian Orthodox emigres who arrived in France after 1917. …
International Review of Mission, 2004
The biblical basis for mission is, in many respects, the same for all Christians. We all look to ... more The biblical basis for mission is, in many respects, the same for all Christians. We all look to the passage in the gospel of Matthew (28:19-20) where Jesus exhorts the eleven disciples to: Go and make disciples of all nations, baptizing them in the name of the Father, Son and Holy Spirit, and teaching them to obey everything that I have commanded you to do. And surely I am with you always, to the very end of the age. What is interesting about this passage is the three-fold command made up of "go and make", "baptizing" and "teaching". Of, as I would describe it, there are three elements to all missionary work: an active or ethical element, a sacramental or liturgical element (though the two are not always the same), and a catechetical element. And I believe there are differences among us as to how we enact these different elements. In this paper, I will discuss how the Orthodox church enacts them. "Go and make" With regard to the active element, there is the need to venture out and find those who have never heard the gospel before. The church has a responsibility to seek out those who have not heard the gospel and offer it to them. On several occasions in the history of missionary activity in the Orthodox church, the leader of a country or group of people sought out religious leaders and asked to have missionaries sent to their country. For example, in the ninth century, a mission had been invited to Moravia to explain Christianity to the Slavs in their own language. (1) The way in which a missionary comes to a people is important. As an Orthodox, I must ask the question: "Are some trying to evangelize those who have already heard the gospel?" I am not speaking here of attempts at renewal within our own denominations but of preaching the gospel to those who have clearly been baptized in another denomination, and the attempt to convince these people to leave their denomination. Under these circumstances, I maintain that attempts to evangelize those who have already heard the gospel of Jesus is, in many ways, a violation of Christ's command. Another important aspect of the active element is to identify the needs of the people and help to meet those needs. Often, in Orthodox missionary activity, a medical clinic is established along with the building of a local church. The physical needs of the people are equally important to their spiritual needs. As Christians, we are called to be the hands and feet of Jesus Christ, that is, to bring Jesus Christ to those who are in need of his healing, both physical and spiritual. Another example of the active element of missionary activity is the need, as was the case with the Slavs, for the development of a unique alphabet. The missionaries to the Slavs devised an alphabet for the Slavonic language, (2) which is the common language from which the various modern Slavic languages evolved. This form of communication was essential in order for the missionaries to fulfil the other two commands of Jesus: to baptize and to teach. Without a written language, liturgical services of teaching could only be expressed orally and some material would be lost. Therefore, the three elements, the active, the liturgical and the catechetical, are interconnected and are of importance to one another. "Baptize" The liturgical element of missionary activity is perhaps where the Bible is used most often. Even though the ethical commands of Jesus are the basis for the active element of missionary work, it is within the liturgical life of the worshipping community that the Bible is read, preached, sung and celebrated. Through scripture readings, preaching, and hymnography, the Bible as the word of God is most fully conveyed to the people. "Teach" The last element of mission activity, the catechetical, can be viewed in two ways: by word and by example. The missionary is called to teach the word of Jesus Christ. …
Religious Studies Review / 125 (e.g., the commentary texts would not always properly save in .rtf... more Religious Studies Review / 125 (e.g., the commentary texts would not always properly save in .rtf format, and attempting to do so crashed the program). The CD provides no explanation as to why the editors included some non-Pauline sites (Olympia, Pergamum) and omitted other sites based on Paul's letters (Colossae; the area of Galatia, Rome) or Acts (Miletus; Antioch, Lystra). A well-conceived idea, the CD-ROM is disappointing for its technical awkwardness, low quality images, and choice of sites. For the same price one can purchase better quality and more comprehensive collections of images.
Religious Studies Review, 2007
Zagzebski's book offers a clear and accessible introduction to the philosophy of religion that in... more Zagzebski's book offers a clear and accessible introduction to the philosophy of religion that includes both a historical overview of the subject and a taste of the latest research in the field. Because of its generally theistic approach to religion and its focus on monotheism, the book would be particularly well suited to those already acquainted with monotheism but who could benefit from a brief history of religion, philosophy, and philosophical argument. Particularly notable are Zagzebski's layout of the classical arguments for God's existence and the connection she makes between them and more contemporary arguments. With clarity and precision, Zagzebski not only traces through arguments for God's existence but also delves into questions of who God is and the implications of theism for free will, morality, the existence of evil, and the afterlife. She also addresses two problems associated with religion today: religious diversity and the alleged conflict between faith and reason. Although Zagzebki realizes that some of the most important and difficult philosophical questions remain unanswerable, her book ends on a hopeful note. She urges philosophers to continue to ponder the issues of ultimate significance without losing their "eagerness of spirit." While Zagzebski's Christian framework and overriding focus on monotheism might seem lopsided to some, her book serves as an excellent contribution to the field both for its historical approach to the philosophy of religion and its ability to contextualize current discussions in light of history and personal faith.
Journal of Religion, 2001
Religious Studies Review, Jul 1, 2007
Religious Studies Review, 2007
Zagzebski's book offers a clear and accessible introduction to the philosophy of religion that in... more Zagzebski's book offers a clear and accessible introduction to the philosophy of religion that includes both a historical overview of the subject and a taste of the latest research in the field. Because of its generally theistic approach to religion and its focus on monotheism, the book would be particularly well suited to those already acquainted with monotheism but who could benefit from a brief history of religion, philosophy, and philosophical argument. Particularly notable are Zagzebski's layout of the classical arguments for God's existence and the connection she makes between them and more contemporary arguments. With clarity and precision, Zagzebski not only traces through arguments for God's existence but also delves into questions of who God is and the implications of theism for free will, morality, the existence of evil, and the afterlife. She also addresses two problems associated with religion today: religious diversity and the alleged conflict between faith and reason. Although Zagzebki realizes that some of the most important and difficult philosophical questions remain unanswerable, her book ends on a hopeful note. She urges philosophers to continue to ponder the issues of ultimate significance without losing their "eagerness of spirit." While Zagzebski's Christian framework and overriding focus on monotheism might seem lopsided to some, her book serves as an excellent contribution to the field both for its historical approach to the philosophy of religion and its ability to contextualize current discussions in light of history and personal faith.
BRILL eBooks, Sep 8, 2022
St. Maximus the Confessor's "Questions and Doubts", 2021
<p>This chapter provides the first English language translation of Maximus the Confessor... more <p>This chapter provides the first English language translation of Maximus the Confessor's <italic>Quaestiones et Dubia</italic>, a series of 239 questions and responses found in Jose Declerck's Quaestiones et dubia in volume 10 of Corpus Christianorum Series graeca. It focuses on the primary witness of the critical edition — <italic>Vaticanus graecus 1703 (Vat.gr. 1703)</italic>, a manuscript found in the Vatican libraries approximately fifty years ago. There exists a French language translation of Maximus's text by Emmanuel Ponsoye; however, in several places the author's translation departs from Ponsoye's. The chapter argues that the current volume is not meant to include an exhaustive treatment of the <italic>Quaestiones et Dubia</italic>. It then introduces the <italic>Quaestiones et Dubia</italic> and provides a brief historical and literary contextual background to help ground and familiarize the reader for a reading of the translation.</p>
This translation of the Quaestiones et Dubia presents for the first time in English one of the Co... more This translation of the Quaestiones et Dubia presents for the first time in English one of the Confessor's most significant contributions to early Christian biblical interpretation. Maximus the Confessor (580–662) was a monk whose writings focused on ascetical interpretations of biblical and patristic works. For his refusal to accept the Monothelite position supported by Emperor Constans II, he was tried as a heretic, his right hand was cut off, and his tongue was cut out. In his work, Maximus the Confessor brings together the patristic exegetical aporiai tradition and the spiritual-pedagogical tradition of monastic questions and responses. The overarching theme is the importance of the ascetical life. For Maximus, askesis is a lifelong endeavor that consists of the struggle and discipline to maintain control over the passions. One engages in the ascetical life by taking part in both theoria (contemplation) and praxis (action). To convey this teaching, Maximus uses a number of p...
Journal of Spiritual Formation and Soul Care, 2020
St. Maximos the Confessor, a 7th-century monk, wrote several ascetical treatises that addressed t... more St. Maximos the Confessor, a 7th-century monk, wrote several ascetical treatises that addressed the monastic life. This article explores the role of unwanted intrusive thoughts, the logismoi, outlined in two of his earlier works, the Centuries on Love and the Questions and Doubts. The author encourages the reader to pay particular attention to one’s thoughts, take the time to familiarize oneself with the thoughts that enter one’s mind, and offers advice on how to eliminate the causes of unwanted intrusive thoughts. He concludes that the mind or nous is considered neutral ground and one is able to control, but not completely eradicate, the unwanted thoughts by utilizing specific spiritual techniques.
For St. Maximos the Confessor, the seventh century Byzantine theologian, deification was the ulti... more For St. Maximos the Confessor, the seventh century Byzantine theologian, deification was the ultimate goal of the monk and an event that required action both on the parts of God and the individual. While God originally bestowed upon humanity his image and likeness (Genesis 1:26), as a result of the disobedience of Adam and Eve that takes place in the garden (Genesis 3), humankind loses its ‘likeness’ to God. According to the Confessor, by following the commandments found in the Christian Gospel, one is able to regain the likeness to God and, by doing so, one moves closer and closer to God, ultimately experiencing deification. This study will focus on the Commentary on the Lord’s Prayer but will also reference the Ascetical Life and the Centuries on Charity. For Maximos, deification will not take place without becoming ‘like’ God.
Journal of Ecumenical Studies, Mar 22, 2013
Perhaps the greatest legacy of the Second Vatican Council is that there is a legacy. The events s... more Perhaps the greatest legacy of the Second Vatican Council is that there is a legacy. The events stemming from the council have in many ways surpassed it in importance. Or, to put it another way, the council became so much more than simply the documents that emerged from it, in that they were embraced and put into practice. This is no small thing, since we all know that too often documents sit and sit, and we cannot help but wonder whether, with regard to many documents, there is any legacy of which to speak. Therefore, one could argue that the events leading up to the council and the events subsequent to it were more important than the council itself; it is safe to say that many Orthodox might agree with this. With the initiation of the Orthodox-Roman Catholic Consultation in the United States in 1965 (now called the North American Orthodox-Catholic Theological Consultation) and the establishment of the Joint International Commission for Theological Dialogue between the Catholic Church and the Orthodox Church by Pope John Paul II and Patriarch Demetrios in 1979, (1) the efforts for aggiornamento have moved forward at a regular and, some would suggest, surprisingly quick pace. (2) The changes in the approach to the Orthodox by the Catholic Church over the last century or so have been significant: from Pope Pius IX's "extraordinary tactlessness" (3) in his encyclical In suprema Petri apostolic sede (January 6, 1848), to Pope Benedict XV's creation in 1917 of the Congregation for the Eastern Churches and the Pontifical Oriental Institute in Rome for the study of the Christian East, to Pope Pius XI's encyclical Rerum orientalium (4) (September 8, 1928) and John Paul II's Apostolic Letter, Orientale lumen (5) (May 2, 1995), there has been an ongoing desire for reunion between the two churches, and the sincerity of that desire has grown over time. In this presentation, I would like to highlight the great legacy of Vatican II as observed by an Orthodox. I would be remiss in not mentioning, from the start, a personal expression of gratitude with regard to this legacy. The willingness on the part of Catholic institutions of higher learning to admit and hire non-Catholics has benefitted many budding theologians. I have the council to thank both for my doctoral degree and for my job; I graduated from The Catholic University of America, in Washington, DC, and currently teach at a Catholic college, Providence College, in Providence, RI. Without the Decree on Ecumenism, there is a good chance that I and many other Orthodox would not have been supported for study at the graduate level, and, even more certainly, we would not have been employed in academia. Therefore, I have reaped a personal benefit from Vatican II and imagine this benefit has also been enjoyed by many Catholic and Protestant laity. When speaking of the legacy of Vatican II, I will approach the discussion from three perspectives: (1) from the perspective of the importance of dialogue; (2) from the perspective of the increased importance of the role of conciliarity in the life of the Church, in particular, with regard to decision-making; and (3) from the perspective of the influence of the council on the dismantling of the communist system in many Eastern European countries. 1. Dialogue The dialogue between the Catholic and Orthodox churches that resulted from the decision put forward in the Decree on Ecumenism (6) began in what some might call a "romantic" way. I am not speaking of the meeting in Jerusalem of Pope Paul VI and Patriarch Athenagoras, (7) or of the mutual lifting of the anathemas in 1965 (an action that was more significant for the Orthodox), (8) or even of the tenth anniversary of the lifting of the anathemas. I am speaking of the work that took place in France long before the council was called. As divine providence would have it, there were a unique group of Catholic scholars and a unique group of Russian Orthodox emigres who arrived in France after 1917. …
International Review of Mission, 2004
The biblical basis for mission is, in many respects, the same for all Christians. We all look to ... more The biblical basis for mission is, in many respects, the same for all Christians. We all look to the passage in the gospel of Matthew (28:19-20) where Jesus exhorts the eleven disciples to: Go and make disciples of all nations, baptizing them in the name of the Father, Son and Holy Spirit, and teaching them to obey everything that I have commanded you to do. And surely I am with you always, to the very end of the age. What is interesting about this passage is the three-fold command made up of "go and make", "baptizing" and "teaching". Of, as I would describe it, there are three elements to all missionary work: an active or ethical element, a sacramental or liturgical element (though the two are not always the same), and a catechetical element. And I believe there are differences among us as to how we enact these different elements. In this paper, I will discuss how the Orthodox church enacts them. "Go and make" With regard to the active element, there is the need to venture out and find those who have never heard the gospel before. The church has a responsibility to seek out those who have not heard the gospel and offer it to them. On several occasions in the history of missionary activity in the Orthodox church, the leader of a country or group of people sought out religious leaders and asked to have missionaries sent to their country. For example, in the ninth century, a mission had been invited to Moravia to explain Christianity to the Slavs in their own language. (1) The way in which a missionary comes to a people is important. As an Orthodox, I must ask the question: "Are some trying to evangelize those who have already heard the gospel?" I am not speaking here of attempts at renewal within our own denominations but of preaching the gospel to those who have clearly been baptized in another denomination, and the attempt to convince these people to leave their denomination. Under these circumstances, I maintain that attempts to evangelize those who have already heard the gospel of Jesus is, in many ways, a violation of Christ's command. Another important aspect of the active element is to identify the needs of the people and help to meet those needs. Often, in Orthodox missionary activity, a medical clinic is established along with the building of a local church. The physical needs of the people are equally important to their spiritual needs. As Christians, we are called to be the hands and feet of Jesus Christ, that is, to bring Jesus Christ to those who are in need of his healing, both physical and spiritual. Another example of the active element of missionary activity is the need, as was the case with the Slavs, for the development of a unique alphabet. The missionaries to the Slavs devised an alphabet for the Slavonic language, (2) which is the common language from which the various modern Slavic languages evolved. This form of communication was essential in order for the missionaries to fulfil the other two commands of Jesus: to baptize and to teach. Without a written language, liturgical services of teaching could only be expressed orally and some material would be lost. Therefore, the three elements, the active, the liturgical and the catechetical, are interconnected and are of importance to one another. "Baptize" The liturgical element of missionary activity is perhaps where the Bible is used most often. Even though the ethical commands of Jesus are the basis for the active element of missionary work, it is within the liturgical life of the worshipping community that the Bible is read, preached, sung and celebrated. Through scripture readings, preaching, and hymnography, the Bible as the word of God is most fully conveyed to the people. "Teach" The last element of mission activity, the catechetical, can be viewed in two ways: by word and by example. The missionary is called to teach the word of Jesus Christ. …
Religious Studies Review / 125 (e.g., the commentary texts would not always properly save in .rtf... more Religious Studies Review / 125 (e.g., the commentary texts would not always properly save in .rtf format, and attempting to do so crashed the program). The CD provides no explanation as to why the editors included some non-Pauline sites (Olympia, Pergamum) and omitted other sites based on Paul's letters (Colossae; the area of Galatia, Rome) or Acts (Miletus; Antioch, Lystra). A well-conceived idea, the CD-ROM is disappointing for its technical awkwardness, low quality images, and choice of sites. For the same price one can purchase better quality and more comprehensive collections of images.
Religious Studies Review, 2007
Zagzebski's book offers a clear and accessible introduction to the philosophy of religion that in... more Zagzebski's book offers a clear and accessible introduction to the philosophy of religion that includes both a historical overview of the subject and a taste of the latest research in the field. Because of its generally theistic approach to religion and its focus on monotheism, the book would be particularly well suited to those already acquainted with monotheism but who could benefit from a brief history of religion, philosophy, and philosophical argument. Particularly notable are Zagzebski's layout of the classical arguments for God's existence and the connection she makes between them and more contemporary arguments. With clarity and precision, Zagzebski not only traces through arguments for God's existence but also delves into questions of who God is and the implications of theism for free will, morality, the existence of evil, and the afterlife. She also addresses two problems associated with religion today: religious diversity and the alleged conflict between faith and reason. Although Zagzebki realizes that some of the most important and difficult philosophical questions remain unanswerable, her book ends on a hopeful note. She urges philosophers to continue to ponder the issues of ultimate significance without losing their "eagerness of spirit." While Zagzebski's Christian framework and overriding focus on monotheism might seem lopsided to some, her book serves as an excellent contribution to the field both for its historical approach to the philosophy of religion and its ability to contextualize current discussions in light of history and personal faith.
Journal of Religion, 2001