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Best Possible World Versus Modified Rationalism
Edited for an academia.edu entry on July 28, 2022
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I was recently, as per usual, listening to an online preacher I learn from and deeply appreciate.
The pastor was presenting professional Biblical exposition on Ecclesiastes. I was however, once again reminded of the perils of a speaker not having some significant type of philosophical education while preaching. I reason the pastor correctly noted that King Solomon erred by largely seeking worldly things and worldly wisdom as opposed to seeking the Lord and divine wisdom and the Book of Ecclesiastes reflected this state. I readily admit the pastor knows the Bible, chapter and verse better than I do. But by listening I learn more.
But when this pastor opines into anything very theological or very philosophical, I often start to cringe and there are red flags that arise in my mind. The pastor stated (paraphrased) that looking at the Solomon example, therefore none of us today can possibly be happier or have more joy or peace than we presently have in Jesus Christ. In other words, if we trust is Jesus, Jesus, Jesus, as he stated (paraphrased), we will not have the ability to be any more happy, or have more joy or peace in Christ than we do presently, within the present realm.
This is false.
If the pastor had read and accepted related from philosophers Plantinga or Feinberg, for example, he would realize that there is no such thing as a best possible world.
Plantinga’s reasoning appears sound as any finite world God would create could always be better. Plantinga (1977)(2002: 34). Only an infinite world would be the best possible world, and it is debatable and unlikely God could create an infinite world. The fact that a world is created means it is not infinitely old or eternal, and so this would seemingly make the concept of a created infinite world untenable.
Within modified rationalism, the concept of a best possible world is denied in favour of the view that God chose to create the present world which was initially perfectly good. Plantinga (1982: 167-189). Feinberg (1994: 36).
The fact that the problem of evil exists would be seen within modified rationalism as a result of the free choice of human beings to rebel against God in both free will and sovereignty theodicy which both deny the notion of best possible world. Plantinga (1982: 167-189). Feinberg (1994: 36).
Modified rationalism would oppose the best possible world concepts of Leibniz from the Enlightenment era, and Mackie from the modern era. Leibniz (1710)(1990). Mackie (1971) in Plantinga (1977)(2002: 32-33).
God has the best possible and maximal within his infinite and triune nature, but in the context of finite creation, there is no best possible anything or maximal anything. Everything is limited as finite.
Therefore, someone in Jesus Christ can be happier, and someone in Christ can also have more joy and peace as these things are never maximally reached in any best possible scenario.
The pastor was presenting professional Biblical exposition on Ecclesiastes. I was however, once again reminded of the perils of a speaker not having some significant type of philosophical education while preaching. I reason the pastor correctly noted that King Solomon erred by largely seeking worldly things and worldly wisdom as opposed to seeking the Lord and divine wisdom and the Book of Ecclesiastes reflected this state. I readily admit the pastor knows the Bible, chapter and verse better than I do. But by listening I learn more.
But when this pastor opines into anything very theological or very philosophical, I often start to cringe and there are red flags that arise in my mind. The pastor stated (paraphrased) that looking at the Solomon example, therefore none of us today can possibly be happier or have more joy or peace than we presently have in Jesus Christ. In other words, if we trust is Jesus, Jesus, Jesus, as he stated (paraphrased), we will not have the ability to be any more happy, or have more joy or peace in Christ than we do presently, within the present realm.
This is false.
If the pastor had read and accepted related from philosophers Plantinga or Feinberg, for example, he would realize that there is no such thing as a best possible world.
Plantinga’s reasoning appears sound as any finite world God would create could always be better. Plantinga (1977)(2002: 34). Only an infinite world would be the best possible world, and it is debatable and unlikely God could create an infinite world. The fact that a world is created means it is not infinitely old or eternal, and so this would seemingly make the concept of a created infinite world untenable.
Within modified rationalism, the concept of a best possible world is denied in favour of the view that God chose to create the present world which was initially perfectly good. Plantinga (1982: 167-189). Feinberg (1994: 36).
The fact that the problem of evil exists would be seen within modified rationalism as a result of the free choice of human beings to rebel against God in both free will and sovereignty theodicy which both deny the notion of best possible world. Plantinga (1982: 167-189). Feinberg (1994: 36).
Modified rationalism would oppose the best possible world concepts of Leibniz from the Enlightenment era, and Mackie from the modern era. Leibniz (1710)(1990). Mackie (1971) in Plantinga (1977)(2002: 32-33).
God has the best possible and maximal within his infinite and triune nature, but in the context of finite creation, there is no best possible anything or maximal anything. Everything is limited as finite.
Therefore, someone in Jesus Christ can be happier, and someone in Christ can also have more joy and peace as these things are never maximally reached in any best possible scenario.
There is no such thing as maximal happiness, joy or peace in a finite context.
There can be more love and success, etcetera.
There can be more finite human interaction with the infinite God.
Perhaps a progression in such is an aspect of everlasting life in the Kingdom of God.
I am not trying to be overly critical or negative, not at all, but instead am pointing out the need for robust education for those publicly presenting the gospel, those speaking in the context of religious studies and preaching.
There can be more love and success, etcetera.
There can be more finite human interaction with the infinite God.
Perhaps a progression in such is an aspect of everlasting life in the Kingdom of God.
I am not trying to be overly critical or negative, not at all, but instead am pointing out the need for robust education for those publicly presenting the gospel, those speaking in the context of religious studies and preaching.
As much as I deeply appreciate this pastor’s teaching, his fundamentalism and at times over-spiritualization seem to prohibit other perspectives within truth.
The need for a robust understanding within religious studies and philosophy/philosophy of religion is a reason I presently review texts on subjects such as symbolic logic on my Blogger blogs, in order to increase my own learning.
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The need for a robust understanding within religious studies and philosophy/philosophy of religion is a reason I presently review texts on subjects such as symbolic logic on my Blogger blogs, in order to increase my own learning.
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