PhD: Twitter quote 106
Preface
Image: Facebook, October 11, 2021
2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter
Some theological, philosophical support for the message from the lead image, below. I have made that connection myself through study. I think I heard it in a sermon. By the way, I do hold to TULIP, but consider myself Reformed, with some Anabaptist leanings, as opposed to a Calvinist.
Louis P. Pojman explains the difference between determinism, which is also known as hard determinism, and compatibilism, which is also known as soft determinism. Pojman (1996: 596).
Within determinism or hard determinism, God (or an external force) causes an act and no created being is responsible for his or her moral actions, while for compatibilism or soft determinism, although God causes actions, created beings are responsible where they act voluntarily. Pojman (1996: 596).
It could be stated that human secondary causes, through a chain of human nature and human will, embrace what has been caused and chosen by God, the first and primary cause. The human being could also be influenced by other secondary causes, such as other persons and angelic beings, for example.
W.T. Stace (1952)(1976) explains that moral responsibility is consistent with determinism in the context of soft determinism and requires it. Stace (1952)(1976: 29). If human actions are uncaused at all by the human nature and will, then reward or punishment would be unjustified. Stace (1952)(1976: 29). Stace reasons that there must be at least some human cause within human actions to make them morally responsible. Stace (1952)(1976: 30).
Philosopher Tim Mawson reasons that incompatibilism, which is also known as libertarianism or libertarian free will, in regard to human free will, believes that true human free will must be uncaused by preceding states. Mawson (1999: 324). In other words, no external force must cause a legitimate and truly free act of the human will. Within incompatibilist theory, a human action would never truly be free because God or an another external force (non-deistic view) would have willed and determined it, before being simultaneously willed to a given person. Mawson (1999: 324). Pre-determined before committed by the human being.
The external force could hypothetically be a first cause within non-theistic theory
---
PhD: Twitter quote 106
Edited from my PhD footnotes:
Twitter version
I definitely agree with Whitehead that an infinitely good and evil God would be a God of nothingness. Whitehead (1926: 153). I doubt this being could logically exist.
BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
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.
DIEHL, DAVID W. (1996) ‘Process Theology’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.
GRENZ, STANLEY J. AND ROGER E. OLSON (1992) Twentieth Century Theology, Downers Grove, Illinois, InterVarsity Press.
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.
MAWSON, TIM (1999) ‘The Problem of Evil and Moral Indifference’, in Religious Studies, Volume 35, pp. 323-345. Cambridge, Cambridge University Press.
NICKEL, DAVID H. (2006) The Varieties of Mystical Experience: Paul Tillich and William James, Philadelphia, Metanexus Institute.
PAILIN, DAVID A. (1999) ‘Process Theology’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.
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.
POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.
SCHELLING, F.W.J. (1845)(1936) Schelling, Of Human Freedom, Translated by James Gutmann, The Open Court Publishing Company, Chicago.
STACE, W.T. (1952)(1976) Religion and the Modern Mind, in John R. Burr and Milton Goldinger (eds.), Philosophy and Contemporary Issues, London, Collier Macmillan Publishers.
VINEY, DAVID (2008) ‘Process Theism’, in Stanford Encyclopedia of Philosophy, Palo Alto, California, Stanford University.
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.
No comments:
Post a Comment