Sentences with phrase «classical theism which»

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.

Not exact matches

The systematic question is this: Can one sustain orthodox Protestant soteriology in the long term if one abandons the classical theism and Trinitarianism which underpinned it?

The rest of the book rehearses the main tenets of classical theism, all of which can be inferred from the deceptively simple premise of God's immateriality.

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.

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.

Hartshorne's analysis in Omnipotence and Other Theological Mistakes is defective insofar as it recognizes only three possibilities — the two identified by classical theism and the third which is Whitehead's doctrine of the objective immortality of the past.

Black theology's rootage in the tradition of that other great protest, schism, and reformation which produced the racially separate African - American congregations determines that it is not at all committed to that predominantly white - Western theological tradition which Hartshorne calls «classical theism.»

Hartshorne attributes this consistent violation of the principle of dual transcendence to the fact that classical theism has placed too much faith in Greek philosophy, and to a Western prejudice according to which absolute independence along with the power to the cause of events is regarded as a superior attribute while relativity and the capacity to be an effect is mistakenly regarded as an inferior attribute.»

There is nothing in the theory of evolution, nor in astronomy, or in geology, nor in paleontology, or any other branch of the sciences which contradicts Christianity, or any other type of theism (except Mormonism — we know scientifically that the Indian peoples of the Americas are not descended from the Jews — which is a key point of belief for them, much more central than there having been a literal Garden of Eden is for classical Christianity or Judaism).

(6) And finally, classical theism is marked by an erroneous conception of infallible revelation according to which, «The idea of revelation is the idea of special knowledge of God, or of religious truth, possessed by some people and transmitted by them to others» (OOTM 5).

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.

Alston quotes a passage from Man's Vision of God which he takes to imply that if one rejects any of the propositions of classical theism one must reject them all, since they are «inseparable aspects of one idea.»

I. Black Theology and Classical Theism The term «black theology» is here used to refer primarily to those contemporary African - American and native African systematic theologies which understand that the Christian witness to the...

In this scheme the quantifiers «all,» «some,» and «none» are combined with the ideas of «absolute perfection,» «relative perfection,» and «imperfection'to produce seven different conceptions of deity which are conveniently grouped into three broad types of theism: classical theism, within which God is conceived as absolutely perfect in all respects and in no way surpassable; atheistic views, in which there is no being which is in any respect perfect or unsurpassable; and the «new theism,» in which God is in some respects perfect and unsurpassable by others but is surpassable by himself.

In classical theism, which insists upon God's simplicity, immutability, and eternality, the eternal essence of God was all that could possibly be revealed of God.

By this I mean that we already have before us a way of conceiving the reality of God, in comparison with which the theism of the classical tradition can be seen to be but a first and rather rough approximation.

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.

Classical theism has a penchant for universality, thus encroaching upon the proper dominion of philosophy, which has its own specific procedures and canons for evidence.

«9 We now realize that whatever is real and important must somehow include the present world of becoming which we most certainly know and affirm; and this means that we find the classical form of Christian theism simply incredible.

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

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.

The second main reason for the rejection of this form of theism is that one can accept it only by affirming the entire classical metaphysical outlook of which it is integrally a part.

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

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.

It provided also the starting point for the long theological tradition of classical monopolar theism in the West, which held that divine perfection was exclusively the perfection of eternal and immutable being.

All this is placed in contrast to classical theism, which «reduces the creatures... to nothings.

More recently, 3 however, I have advocated reserving the term «classical theism» for the version of traditional theism affirmed by classical theologians such as Augustine, Anselm, and Thomas, according to which God is timeless, immutable, and impassible in all respects — a doctrine that implies that creaturely freedom must be denied or affirmed at most in a Pickwickian, compatibilist sense.

The version of traditional theism of which Hasker speaks is what he calls «classical free will theism» but I will call «traditional free will 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.