This book demonstrates the originality and coherence of Jonathan Edwards' philosophical theology using his dynamic reconception of reality as the interpretive key. The author argues that what ...underlies Edwards' writings is a radical shift from the traditional Western metaphysics of substance and form to a new conception of the world as a network of dispositions: active and abiding principles that possess reality apart from their manifestations in actions and events. Edwards' dispositional ontology enables him to restate the Augustinian-Calvinist tradition in theology in a strikingly modern philosophical framework. A prime example of Edwards' innovative reconstruction in philosophical theology is his conception of God as both eternal actuality and a disposition to repeat that actuality within God and also through creation. This view is a compelling alternative to the traditional Western doctrine of God as changeless actuality, on the one hand, and the recent process theologians' excessive stress on God's involvement in change, on the other. Edwards' achievement was that he saw dynamic movement as essential to God's own life without compromising the traditional Christian tenets of God's prior actuality and transcendence. The author of this volume also explicates the way in which Edwards' dynamic reconception of reality informs his theories of imagination, aesthetic perception, the knowledge of God, and the meaning of history. This expanded edition includes a new preface and a new appendix titled "Jonathan Edwards on Nature."
Analytic theology is a flourishing new theological movement, addresses itself to the intersection between philosophy and theology. In this short monograph readers are introduced to this approach to ...theology, and to some of its main ideas and scholars.
This book offers the first study of theological thought experiments. It advances the discussion about the religious significance of the imagination and presents a tightly argued response to debates ...over pluralism in the history and philosophy of science.
A presentation of Franciscan theologian John Duns Scotus (d. 1308) as a significant contributor to the medieval theology of grace, worthy of careful contemporary consideration.
Questo contributo, dopo aver esaminato come il rapporto tra teologia e filosofia, e in particolare la riflessione sulla conoscenza di Dio da parte dell’uomo durante la sua vita terrena, sia una tra ...le questioni teoretiche più significative affrontate dai commentatori delle opere di Tommaso d’Aquino, propone delle ‘ricognizioni’ e degli approfondimenti esemplificativi sulle fonti che riguardano la questione 12 (Quomodo a nobis Deus cognoscatur) e particolarmente l’articolo 12 (Utrum per rationem naturalem Deum in hac vita possimus cognoscere) della I Pars della Summa Theologiae, nella trattazione di diversi autori della cosiddetta ‘seconda Scolastica’, soprattutto iberici (domenicani, gesuiti e di altre congregazioni).
La struttura della I Pars, e in particolare le prime questioni sull’essenza divina, mostra un legame particolare tra la q. 2 (An Deus sit) e la q. 12; la successiva adozione di una suddivisione in tractatus e disputationes, con la definizione di sezioni dedicate al ‘De visione Dei’, se da una parte ha arricchito in modo evidente l’ampiezza e l’attenzione speculativa sul tema, d’altra parte ha anche progressivamente attenuato la consapevolezza propria dello schema originario. Con vantaggi e svantaggi che non hanno mancato di produrre nel tempo i loro effetti.
This book demonstrates the originality and coherence of Jonathan
Edwards' philosophical theology using his dynamic reconception of
reality as the interpretive key. The author argues that what
...underlies Edwards' writings is a radical shift from the traditional
Western metaphysics of substance and form to a new conception of
the world as a network of dispositions: active and abiding
principles that possess reality apart from their manifestations in
actions and events. Edwards' dispositional ontology enables him to
restate the Augustinian-Calvinist tradition in theology in a
strikingly modern philosophical framework. A prime example of
Edwards' innovative reconstruction in philosophical theology is his
conception of God as both eternal actuality and a disposition to
repeat that actuality within God and also through creation. This
view is a compelling alternative to the traditional Western
doctrine of God as changeless actuality, on the one hand, and the
recent process theologians' excessive stress on God's involvement
in change, on the other. Edwards' achievement was that he saw
dynamic movement as essential to God's own life without
compromising the traditional Christian tenets of God's prior
actuality and transcendence. The author of this volume also
explicates the way in which Edwards' dynamic reconception of
reality informs his theories of imagination, aesthetic perception,
the knowledge of God, and the meaning of history. This expanded
edition includes a new preface and a new appendix titled "Jonathan
Edwards on Nature."
In this paper, we argue that under certain assumptions, Islamic theism moves in the direction of a multiverse. We present several arguments in two major categories. The first is based on the divine ...attribute of everlastingness: if God’s everlasting attributes are expressed in the creation and the universe has a finite past, then God created a multiverse. The second category involves perfect being theology: if some of God’s attributes express themselves in the creation, and God has every compossible perfection, then we should expect God to create a multiverse.
