Not exact matches
As it happens, the Times Literary Supplement gave the book to the philosopher Anthony Kenny to review, perhaps because he could never be accused of any parti pris in this debate, since he has in the past leveled his own severe criticisms
against classical Christian
theism for relying on an «outdated Aristotelian cosmology.»
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.
For this new
theism, the significance of Jesus is found first in his providing the
classical instance of what is always and everywhere operative, although it is working
against serious obstacles that yet can not defeat the cosmic thrust toward loving and sharing.
We may then begin this critical reflection upon Hartshorne's «neoclassical
theism» or «process theology» with the observation that both black and neoclassical theologies are defined in large part by their opposition to or protest
against certain features of
classical Western
theism.
Hartshorne notes that an important ethical objection to
classical theism is that it tends toward a faith which disarms criticism of and struggle
against predominant social arrangements.
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.
In fact, it seems fair to say that the most common criticism process theists level
against the God of
classical free will
theism is the claim that if such a being really existed and were wholly good, we should expect to see displays of divine coercive power more often.