Sentences with phrase «classical theism»

This dimension of God's being, however, though hinted at in tentative probings in the Old Testament literature, 2 was indignantly suppressed in classical theism by Greek ideals of perfection, which dictated absolute impassability to God.

This situation poses a serious problem for classical theism which process theology is well equipped to address.

Socinus broke away from the tradition of classical theism by proposing that we contribute to the life of God.

This long discussion of so - called classical theism in its Christian version will have served its purpose if it helps us to understand the reason for the violent antitheistic movements of recent times and to see why some serious thinkers have even said that God is dead.

In the back if not in the front of our minds, we are aware of the thoroughgoing criticism of classical theism which was so vigorously launched by Spinoza, only to be further confirmed and extended by virtually every major intellectual development since.

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.

Classical theism sees only a single problem here, the question of God's transcendence and immanence, for which a twofold solution is quite adequate.

Whatever orthodox believers may think of Kenny's journey over these decades from classical theism to something vaguer, he is at least an equal - opportunity basher: For his aversion to absolutism can equally well be employed against the New Atheists, who affect an apodictic absolutism in their argumentation that makes them as impregnable to counterevidence as anything found in a creationist textbook.

(1) Unlike classical theism, black theology has never conceived of divine perfection in such a way as to entail that God is wholly immutable.

I am encouraged by his acceptance of a substantial part of my criticism of classical theism as found in Aquinas; however, he sides with Aquinas and against me on some issues.

(And yes, this is related to my earlier point about how classical theism overlooked God's knowledge of what «might and might not» come to pass).

Accordingly, Moltmann fully rejected classical theism because of its insistence on divine dispassionate immutability.18 He understood atheism to be, in fact, a rejection of and protest against theism's doctrine of a God aloof from, and yet somehow responsible for, suffering.19

Only because classical theism tended to conceive of all of God's attributes as universal and necessary, and thus properly within the scope of philosophical scrutiny, did such a problem ever arise.

Consequently, we have offered a defense for classical theism against the stock indictment posed by the process theist.

So they transferred the concept of infinity from matter to the divine, which laid the foundation for most of the philosophical moves that have come to be associated with classical theism.

Classical theism did not really conceptualize the idea of a God who «is love.

In all cases, however, to accept such statements as true is to challenge the full autonomy of science and history within their own proper spheres; and it is this challenge to a genuinely secular outlook, rather than any particular statement in itself, which makes classical theism so widely unacceptable to contemporary men.

I think that classical theism found no really satisfactory answer to this question insofar as it maintained that all of God's attributes are strictly necessary.

Still, why so little about classical theism?

If the God of classical theism existed, an objective foundation for morality would exist.

Can classical theism account for a trinitarian God?

Hartshorne understands classical theism to be characterized by mistaken conceptions of (1) divine perfection, (2) divine omnipotence, (3) divine omniscience, (4) divine sympathy, (5) immortality, and (6) revelation.

If neoclassical theism, like classical theism, is unable to present its vision of God in a way which indicates that God favors the struggle of the oppressed, then the neoclassical alternative will be unacceptable to black theology.

To be sure, God can have foreseen every conceivable alternative for the world's further actualization, matching it with the most appropriate possibility, but such responsiveness would only be apparent, on a par with how the eternal God of classical theism appears to intervene in temporal affairs.

Process theologians can share with other critics in pointing out that classical theism developed its doctrines on assumptions derived from Greek rather that biblical thought.

The distinction allows Hartshorne to preserve the best insights of classical theism while remedying its greatest oversights.

After all, classical theism affirmed such a nontemporal subject.

Thus it is not accidental that classical theism insists on a concept of God with no real relation to the world, even when this is interpreted as an affirmation of divine transcendence.

Just this, however, enables us to understand the major stumbling - block which classical theism places in the way of many of our contemporaries.

Classical theism emphasizes in a one - sided way the absolute transcendence of God over the world, God's untouchability by human history and suffering, and the all - pervasiveness of God's dominating power to which human beings owe submission and [158] awe.

As usually presented, then, even by its more sophisticated spokesmen, classical theism requires acceptance of statements about the world, about its origin or end or the happenings within it, which men today are willing to accept, if at all, only with the backing and warrants of science or history.

Part of our answer will have to be that, even as Ed presents it, classical theism really is puzzling.

These words epitomize the unyielding difficulty confronting classical theism, for it can not seem to reconcile God's goodness with his power in the face of the stubborn reality of unexplained evil.

For Brightman, «the expansion of God into an omnipotent being» restricted God's benevolence, even though classical theism asserted both «with equal assurance.»

Classical theism also conceived of God as nontemporal yet fully actual.

In this, his relationship to Aquinas is important, since the medieval scholastic theologian represents classical theism in its most perfect form.

Classical theism thus demonstrates that something does not have to be material to be an idol.

With respect to the question of divine power, as we saw in the last chapter, classical theism came to accept the model of efficient causation.