By Peter Forrest
This can be a paintings of speculative theology according to 3 issues: model of materialism is a support no longer a problem in philosophical theology; that God develops; and that this improvement is mostly kenotic, in different phrases an abandonment of energy. Peter Forrest argues that the ensuing kenotic theism could good be right. He claims that his speculation pertaining to God is healthier than recognized rival hypotheses, together with atheism, and that if there's no unknown greater speculation it really is more than enough to be believed. within the advent he deals a safeguard of the kind of metaphysical hypothesis on which his thesis rests. in different places within the e-book he defends his 'moderate materialism', expounds the suggestion of the 'Primordial God', and discusses how God adjustments. within the ensuing account, Forrest reconciles the unloving and unlovable God of the philosophers with the God of the Abrahamic culture. In a quasi-Gnostic model he places the blame for evils at the Primordial God and argues that when God has turn into loving, the divine powers of intervention are restricted through the usual order. within the ultimate chapters he applies this kenotic theism to particularly Christian teachings, significantly the Trinity and the Incarnation.
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Extra resources for Developmental Theism: From Pure Will to Unbounded Love
In that case, the existence of the super-soul God or of many super-souls, the gods, would simply be another instance of an already accepted mystery, and so of little intellectual cost. Dualism gives us little idea of where matter comes from. But it does commit us to an ability of souls to control their allotted bodies. Given the acceptance of all these mysteries in the human case, we have an economical enough hypothesis about the divine. Perhaps God does not create ex nihilo but is a world-soul with power over the universes, including the power to organize the matter in those universes to make bodies suitable for other lesser souls.
Ontological dependence here means more than a necessary correlation. For the latter could be symmetric, but the former cannot be. The advantages of materialism for philosophical theology are compatible with, but do not require, the thesis that the mental depends ontologically on the physical. So I stipulate that what I mean by moderate materialism does not imply such ontological dependence, and is even compatible with the idealist thesis that the physical ultimately depends on the mental. I have not explained what I mean by the physical.
Rather, they are ones that are not of the right kind to be understood in scientific terms, such as the mysteries of consciousness and agency. Here it is worth noting a tendency for naturalists not to explain Theism, Simplicity, and Metaphysics 39 but to deny these characteristics, especially agency. This is evidence that they grant that they are not of a kind to be understood scientifically. Improper anthropomorphism occurs when we assign to God details of our nature that depend on our physical constitution.