Classical theism did not really conceptualize the idea of a God who «is love.
However, the tradition of Western
classical theism does not fare quite so well under his critical scrutiny.
Not exact matches
In other words, we shall attempt to show that if one desires to pick between process
theism and a coherent form of
classical theism, one must
do so on grounds other than the alleged adequacy or inadequacy of their respective views on divine omnipotence.
The question becomes more pressing when we note that much of the best work on
classical theism and Trinitarianism of the last thirty years has been
done by Roman Catholic theologians.
, my critic, with a certain partial consistency, also holds (with
classical theism) that God
does not necessarily create at all and might have existed solus.
Instead of rejecting every idea of an active and acting God when she rejects
classical theism, Sölle might profit from approaching empirically the working of grace as Wieman
did.
This is why I claim that open theists don't think God knows less than the God of
classical theism; he knows more!
But when criticizing the concept of God affirmed by
classical free will
theism, process theists seem to reverse their position by arguing that a being who could coerce should at times
do so.
While it may handle the problem of evil,
does not process
theism's critique of
classical omnipotence open up a Pandora's box of its own?
Trinitarian speculation may have spoken more wisely than it knew by providing the basic coordinates for a problem which
did not even arise within the horizon of
classical theism.
Hartshorne will have nothing to
do with this abstractly negative God, and it is one of the achievements of his philosophy continually to have pointed out the implications of
classical theism (even though, of course,
classical theists would wish to resist the drawing of some of them).
Classical theism thus demonstrates that something
does not have to be material to be an idol.