Developmental Theism: From Pure Will to Unbounded Love by Peter Forrest

By Peter Forrest

It is a paintings of speculative theology according to 3 topics: model of materialism is a support now not a quandary in philosophical theology; that God develops; and that this improvement is commonly kenotic, in different phrases an abandonment of energy. Peter Forrest argues that the ensuing kenotic theism may well good be right. He claims that his speculation touching on God is best than recognized rival hypotheses, together with atheism, and that if there isn't any unknown larger speculation it really is more than enough to be believed. within the creation he deals a safeguard of the kind of metaphysical hypothesis on which his thesis rests. in other 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 type 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 constrained via the average order. within the ultimate chapters he applies this kenotic theism to particularly Christian teachings, particularly the Trinity and the Incarnation.

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An additional advantage of moderate materialism is that it may be used to explain why mystical experiences often seem to be of the God of classical theism. My, admittedly deflationary, explanation is that mystics have extraordinary experiences generated by their ordinary knowledge of God. Because God is known in creation, this knowledge is of the Creator, not of God subsequent to creation, who may be known in other ways, notably by revelation. I have rejected reductive materialism. Should I also reject the thesis that the mental depends ontologically on the physical, much as surfaces, if there are such things, depend on the objects whose surfaces they are, so that we may say that objects are more fundamental than surfaces?

Positive and negative hedonic tone are expressed by the unreflective assertions ‘That’s good’ and ‘That’s bad’, or the more cautious ‘Bracketing off consequences, that is good’ and 42 Theism, Simplicity, and Metaphysics ‘Bracketing off consequences, that is bad’, or the, to my mind excessively cautious, ‘That seems good to me’ and ‘That seems bad to me’. These assertions have a conceptual complexity that in the human case derives, I am supposing, from brain structure. But the tone itself, as opposed to the behaviour it helps to explain, cannot, I claim, be understood in purely physical terms.

I am happy enough with that demarcation. According to it, most of what I am doing is philosophy proper, but when I discuss what we Christians believe, what I am doing is theology. It is, of course, philosophical theology: namely, theology done by philosophers, as opposed, say, to theology done by Scripture scholars. Now although I have not met them, I hear rumours of people who brazenly assert that there is no place for philosophical theology. That assertion must be based upon the thesis that some kinds of reasoning that are suited to philosophy generally are not valid when applied to theology.

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