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| Saint Circ Lapopie, France-trekearth |
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| Annecy, France-trekearth |
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| Annecy, France-trekearth |
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| Buchenberg, Germany-trekearth |
Panentheism
German philosopher, F.W. J. Schelling [1] (1845)(1936) reasons: ‘As there
is nothing before or outside of God, he must contain within himself the ground
of his existence.’[2] He
reasons God’s nature is inseparable from God and yet can be distinguished.[3] Panentheism can reasonably be
understood as an overarching view within many process theism approaches[4] which I have contrasted with my
own views.[5] Schelling, although not noted as a Christian
theologian, within Of Human Freedom states that all earthly
creatures are dependent on God.[6] If God
‘withdrew his power for an instant, man would cease to be.’[7]
There exists ‘nothing before or outside of God.’[8]
Shedd explains that God’s work of providence demonstrates he is the ‘most
holy,’ ‘wise’ and ‘powerful’ as he governs his creatures and their actions.[9] God works in the material universe with its
nature and laws.[10] Phillips explains that a
Reformed view is that God has the freedom to act as he wants.[11]
This would be God’s sovereign providence, but Hume is skeptical of this
concept.[12] People throughout the world view
certain evils, which may be rectified in other regions of the world or in the
future, and understand these good events as being connected to general laws and
the existence of a good deity.[13] Hume suggests
that these are superstitions,[14] and questions
whether in many cases a ‘cause can be known but from its known effects?’[15] The idea is then presented that if God is
benevolent his providence should lead to a world without suffering and
wickedness.[16]
Predestination
Schelling also presents a view on predestination[17] that
human beings act today as they have always acted since ‘eternity’ and at the
beginning of creation.[18] Persons continue to act wickedly
because in eternity human beings took a stand in ‘egotism and selfishness.’[19] Within
this view, passion and desire which can at times go wrong, represent freedom in
the nature of human beings.[20] All persons are born with a ‘dark
principle of evil attached to them.’[21] Persons can be good, even with this
darkness through ‘divine transmutation.’[22] This non-traditional perspective
would view human beings as predestined to commit evil[23] but allows for God to still work good
within persons.[24]
BLACKBURN,
SIMON (1996) Oxford Dictionary of Philosophy, Oxford,
Oxford University Press.
FRAME, JOHN M.
(1999) ‘The Bible on the Problem of Evil: Insights from Romans 3:1-8,21-26;
5:1-5; 8:28-39’, IIIM Magazine Online, Volume 1, Number 33, October
11 to October 17, Fern Park, Florida, Third Millennium.
FRAME, JOHN M.
(2002) The Doctrine of God, P and R Publishing, Phillipsburg, New
Jersey.
GUTMANN, JAMES
(1845)(1936) ‘Introduction’ in SCHELLING, F.W.J. (1845)(1936) Schelling,
Of Human Freedom, Translated by James Gutmann, The Open Court Publishing
Company, Chicago.
HUME, DAVID
(1739-1740)(1973) ‘A Treatise of Human Nature’, in Paul Edwards and Arthur Pap
(eds.), A Modern Introduction To Philosophy, New York, The Free
Press.
HUME, DAVID
(1779)(2004) Dialogues Concerning Natural Religion,
Digireads.com/Neeland Media LLC, Lawrence, Kansas.
NICKEL, DAVID
H. (2006) The Varieties of Mystical Experience: Paul Tillich and
William James, Philadelphia, Metanexus Institute.
PHILLIPS, D.Z.
(1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta,
John Knox Press.
PHILLIPS, D.Z.
(2005) The Problem of Evil and the Problem of God, Fortress
Press, Minneapolis.
SCHELLING,
F.W.J. (1845)(1936) Schelling, Of Human Freedom, Translated by
James Gutmann, The Open Court Publishing Company, Chicago.
WHITEHEAD,
ALFRED NORTH (1926) Religion in the Making, New York, The MacMillan
Company.
WHITEHEAD, ALFRED
NORTH (1927-1929)(1957) Process and Reality, New York, The
Free Press/MacMillan Publishing Company, Incorporated.
WHITEHEAD,
ALFRED NORTH (1967)(1986) ‘Adventures of Ideas’, in Forest Wood JR., Whiteheadian
Thought as a Basis for a Philosophy of Religion, University of Southern
Mississippi, Hattiesburg, University Press of America, Inc.
[3] Schelling (1845)(1936:
32). Schelling sought to deflect criticisms that he was a
pantheist. ‘Unity is of essence, but so is diversity.’ Gutmann
(1845)(1936: xxxi). However, his comments make it possible that he had
views which were perhaps panentheistic. Material things are dependent on
God and yet independent.
[5] My views are Reformed but
not strictly within a certain camp such as Presbyterian or Baptist. I
have primarily come to my Reformed views through MPhil and PhD research.
[7] Schelling (1845)(1936:
11). Schelling is noted within the ‘Introduction’ to believe in a divine
personality and denied that God’s personality was incomprehensible.
Schelling did reason wisdom could be found in God. Gutmann (1845)(1936:
xxv).
[18] Schelling (1845)(1936: 66). Creation is
not passive and is dynamic and in constant activity. Gutmann (1845)(1936:
xxiii). This non-passive activity included rebellion within Schelling’s
view.
[2] Schelling (1845)(1936:
32).
[3] Schelling (1845)(1936: 32). Schelling sought
to deflect criticisms that he was a pantheist. ‘Unity is of essence, but
so is diversity.’ Gutmann (1845)(1936: xxxi). However, his comments
make it possible that he had views which were perhaps panentheistic.
Material things are dependent on God and yet independent.
[4] Including that of
Whitehead. Nikkel (2003: 2-3).
[5] My views are Reformed but not strictly within a
certain camp such as Presbyterian or Baptist. I have primarily come to my
Reformed views through MPhil and PhD research.
[6] Schelling (1845)(1936: 11).
[7] Schelling (1845)(1936: 11). Schelling is
noted within the ‘Introduction’ to believe in a divine personality and denied
that God’s personality was incomprehensible. Schelling did reason wisdom
could be found in God. Gutmann (1845)(1936: xxv).
[8] Schelling (1845)(1936: 32).
[9] Shedd (1874-1890)(1980: 527 Volume 1). Frame
(2002: 274).
[10] Shedd (1874-1890)(1980: 528
Volume 1).
[11] Phillips (2005: 22).
[12] Hume (1779)(2004: 50).
[13] Hume (1779)(2004: 50).
[14] Hume (1779)(2004: 50).
[15] Hume (1779)(2004: 50).
[16] Hume (1779)(2004: 50).
[17] Schelling (1845)(1936: 66).
[18] Schelling
(1845)(1936: 66). Creation is not passive and is dynamic and in constant
activity. Gutmann (1845)(1936: xxiii). This non-passive activity
included rebellion within Schelling’s view.
[19] Schelling (1845)(1936: 66).
[20] Gutmann (1845)(1936: xxv).
[21] Gutmann (1845)(1936: xxv).
[22] Schelling (1845)(1936: 66).
[23] Schelling (1845)(1936: 66).
[24] Schelling
(1845)(1936: 66).
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