By Peter Forrest
This can be a paintings of speculative theology in keeping with 3 topics: model of materialism is a aid now not a trouble in philosophical theology; that God develops; and that this improvement is as a rule 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 bearing on God is healthier than identified rival hypotheses, together with atheism, and that if there is not any unknown larger speculation it's more than enough to be believed. within the advent he deals a safety of the kind of metaphysical hypothesis on which his thesis rests. in different places within the publication he defends his 'moderate materialism', expounds the proposal 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 style he places the blame for evils at the Primordial God and argues that when God has develop into loving, the divine powers of intervention are restricted via the average order. within the ultimate chapters he applies this kenotic theism to in particular Christian teachings, particularly the Trinity and the Incarnation.
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Extra info for Developmental Theism: From Pure Will to Unbounded Love
Experience and testimony are quite central to religion. Statistical reasoning would in principle be applicable, but I know of no actual instances of its use. Here is a far-fetched example. You argue that God would create billions of angels, but would create them only if God knew that at most one in three would rebel. An angel appears to you and tells you to do something that seems ethically neutral, as, it might be, starting the Lord’s Day rest at dusk rather than midnight. Is this a good angel or one of the rebellious minority?
For if we started with reductive materialism, then by hypothesizing the Primordial God we would have complicated our overall metaphysics. In this section I introduce my starting-point for philosophical theology, which I call properly anthropocentric metaphysics. There are those who think of God as like Santa Claus after a diet. The tendency to anthropomorphize the divine is more general than that, though. And it is easy enough to suggest that any belief in a personal God is such an anthropomorphism.
Likewise, replacing history by geography, I wish I could give a talk on philosophy of religion without someone informing me, as if I did not know, that there is a country called India. This proliferation of historical and geographical points of view results, and may be intended to result, in intellectual giddiness. Take a deep breath, I say, examine the widest range of positions, historically and geographically, and assign probabilities to them all. Most metaphysics is, I suspect, the pursuit of the fairly probable, not the highly probable.