Religious Topics

Religious believers claim their religions are peaceful and genuine believers are peacekeepers and peacemakers. In substantiating justification to their claim, they very often refer to religious scriptures. Yet, on the contrary, their claim is confronted by an opposite claim: many wars were fought and are being fought in the name of religion; and a great deal of violence can be ascribed to the religious believers. In addition, religious scriptures and history of religions do attest, to a certain extent, permissibility of (...) using physical offence or defence. As a result, a question arises: Is the violence credited to religious believers, due to religions? Or is it because of certain secular causes in which religious texts get invoked very often? In responding to the question, the study relied on the theoretical criticism and justification. The study argued that religions, considering their historical inception, are fundamentally aimed at attaining holistic peace for their immediate subjects and subsequent followers, both spirituallyand physically. The study by referring to major religions of the world generally and Islam particularly, argued that in contributing to build global peace, religious believers can plausibly turn to primary peaceful intentions of the religions, if they are provided with a feasible atmosphere. (shrink)

Mercy is central to the very identity of Islam, yet this is not often recognized by theologians and scholars. This paper will demonstrate that the idea of mercy is important as a prelude to the understanding of Islam and an interpretation of its teachings. This important role of mercy is evident in Islam’s primary sources – the Quran and the Sunnah – and is not contingent on political, social, or historical contexts. It is well recognized that the proper comprehension of (...) Islam hinges on grasping the attributes of God, his divine message, and the character of his messenger. But what is often overlooked is that these aspects are fundamentally rooted in mercy. Islam encourages its followers to cultivate merciful virtues. It emphasizes that the compassionate nature of the faith should always precede the understanding and interpretation of its teachings. As a result, Muslims are encouraged to nurture a compassionate self, foster a benevolent mindset and approach, and anchor their religious obedience in the spirit of mercy. While followers of Islam are responsible for upholding this ethos, external observers too should try to view the religion fairly based upon this recognition of the centrality of mercy. (shrink)

In the story of Moses and Pharaoh, the magicians who were there became the first believers in Moses because they believed in the miraculous power of Moses, which was from Allah. In fact, those sticks (sticks of magicians) did not turn into snakes, but were seen by others as snakes. When Moses dropped his stick and turned into a snake, the sorcerers realized that the stick had become a real snake, and that is why they believed Moses. Today, this magic (...) is known as “Project Blue Beam” and “Deepfake” etc. These are real examples of the same sticks that were thrown by magicians. These technologies are not real, and you see them with your eyes the way you think they are real. In this paper, we will examine the miracles of Imam Mahdi. (shrink)

The Fatherhood of God and the Brotherhood of men’ is one of the basic tenets of Sikhism. The act of extending the Universal Brotherhood beyond humans to all the animals and even the vegetation is a beautiful example of the Samanvaya (Harmony) of Universal Brotherhood which binds together not only the humans but all of the creation. At the same time, we see the distress and turmoil being caused in the world where humanity has lost its touch with this ideal. (...) There seems to be a force of division which thrives on exclusivity and elitism which is inimical to the ideal of ‘Samanvaya’. The people, who advocate supremacy on the basis of religion and caste, are somehow proving to be obstacles to the very teachings of the faith they think they are upholding. In this paper, I have tried to bring out the harmony of universal brotherhood. (shrink)

Many theistic religions place a high value on faith in God and some traditions regard it as a virtue. However, philosophers commonly assign either very little value to faith in God or significant negative value, or even view it as a vice. Progress in assessing whether and when faith in God can be valuable or disvaluable, virtuous or vicious, rational or irrational, or otherwise apt or inapt requires understanding what faith in God is. This Special Issue on the normative appraisal (...) of faith in God for Religious Studies includes nine articles, from a diverse range of perspectives, which explore issues related to the core questions ‘What is faith in God?’ and ‘What normative questions about faith in God need to be addressed?’ In this Introduction, we briefly introduce each article. (shrink)

In this chapter, we explore some ways in which reasoning based on mysticism can be rational, focusing on the episode “The Fortuneteller,” in which Aang, Katara, and Sokka save a village from a volcanic eruption. Throughout this episode, Sokka advocates a purely empirical approach to reasoning. The villagers, however, believe that no source of knowledge is more reliable than Aunt Wu, the local fortuneteller. At several points in the episode, Sokka claims that the villagers’ reliance on Aunt Wu is irrational. (...) The villagers claim otherwise: since Aunt Wu has never led them astray, it is rational to rely on her. As we will see, the villagers are right. Their approach to reasoning – based on Aunt Wu’s fortunetelling – is more rational than it initially seems to be. Roughly put, despite their belief in the mystical, the villagers behave in accord with a standard philosophical theory of rational decision-making, a theory of what makes some decisions rational and other decisions not. So Sokka is wrong to claim that the villagers’ reliance on Aunt Wu is irrational. The villagers behave quite rationally. (shrink)

Il rapporto sacramentale tra presbitero e vescovo non è una questione facilmente risolvibile: basti pensare come tale argomento abbia interrogato ininterrottamente la Chiesa per circa 2000 anni, e come a più riprese il lavoro degli stessi teologi si sia allontanato dai contenuti della preghiera rituale. Il testo mette in luce la problematica riguardante il riconoscimento di un valore sacramentale all’ordinazione episcopale, e lo fa prendendo le mosse dal tempo apostolico e patristico, per passare al Concilio di Trento e al Vaticano (...) I, sino a giungere al Concilio Vaticano II, che in riferimento all’episcopato ha messo in campo l’affermazione più solenne del suo magistero. Tutto questo viene svolto grazie all’analisi dei nodi principali del progressivo dibattito sorto intorno a questo tema e nella complementarietà delle sue più significative influenze: teologiche – e più propriamente ecclesiologiche e liturgiche – canonistiche ed ecumeniche; senza con questo tacere i punti nevralgici che hanno spesso osteggiato la chiara definizione dell’episcopato come sacramento e che ancora richiedono uno studio per un’attuazione pratica nella vita della Chiesa. Oggi dopo le affermazioni del Vaticano II, le discussioni sono tutt’altro che concluse, e il libro – che si avvale della preziosa prefazione di mons. Marcello Semeraro – prova a darne ragione. (shrink)

Il rapporto sacramentale tra presbitero e vescovo non è una questione facilmente risolvibile: basti pensare come tale argomento abbia interrogato ininterrottamente la Chiesa per circa 2000 anni, e come a più riprese il lavoro degli stessi teologi si sia allontanato dai contenuti della preghiera rituale. Il testo mette in luce la problematica riguardante il riconoscimento di un valore sacramentale all’ordinazione episcopale, e lo fa prendendo le mosse dal tempo apostolico e patristico, per passare al Concilio di Trento e al Vaticano (...) I, sino a giungere al Concilio Vaticano II, che in riferimento all’episcopato ha messo in campo l’affermazione più solenne del suo magistero. Tutto questo viene svolto grazie all’analisi dei nodi principali del progressivo dibattito sorto intorno a questo tema e nella complementarietà delle sue più significative influenze: teologiche – e più propriamente ecclesiologiche e liturgiche – canonistiche ed ecumeniche; senza con questo tacere i punti nevralgici che hanno spesso osteggiato la chiara definizione dell’episcopato come sacramento e che ancora richiedono uno studio per un’attuazione pratica nella vita della Chiesa. Oggi dopo le affermazioni del Vaticano II, le discussioni sono tutt’altro che concluse, e il libro – che si avvale della preziosa prefazione di mons. Marcello Semeraro – prova a darne ragione. (shrink)

The term "Ta'ziyeh" implies an Iranian dramatic genre and is the original drama of the entire Islamic world. This ritual drama has both Islamic and Persian heritage, with the tragic and heroic martyrdom of Imam Husayn as a central theme.

This study aims to evaluate whether the idea of ultimate reality in world religions contributes to the characteristics of the world religion paradigm, which is hierarchical cosmology or “subject-object cosmology.” Several research on this topic claims that one of the characteristics of the world religion paradigm is its hierarchical perspective. Discussing this issue is important to distinguish the world religions as the paradigm and the world religions as the most widely embraced religion. This study argues that the hierarchical perspective of (...) the world religion paradigm can be rooted in the idea of ultimate reality, that there is a supreme, foremost, and most principal reality in the continuity of this universe, namely the supernatural or God. The hierarchical cosmology consists of three main domains: supernatural/God, culture/human, and nature. This study uses a literature study methodology, relying on books, journals, and texts related to research questions. This study finds that the world religion paradigm or hierarchical cosmology or “subject-object cosmology” is prominent, especially in Abrahamic religions such as Islam, Christianity, and Judaism, even though the concept of ultimate reality in these three religions is different. (shrink)

I apply the Buddhist and Chinese religious understandings of miracles as natural events to a contemporary Chinese American religious healer who employs Buddhist spells, qigong, and a range of Chinese medical arts to successfully treat conditions such as a golf-ball-sized cancerous tumor, a balance and memory disorder, and stroke-induced facial hemiparesis. In doing so, I build upon the work of anthropologists and historians to do comparative philosophy on the theoretical categories of and boundaries among miracles, the natural, the supernatural, healing, (...) and religion. I engage with Morton Klass’ point on the ethnocentric presuppositions of such categories; Susan Sered’s attention to the political nature of strict binaries as opposed to more flexible continuums; Robert Campany’s distinction between ontological and epistemological miracles, where the latter uncovers the hidden wonders in the natural world; and Helen Tilley’s polyglot therapeutics, which are marked by oscillation between, and the simultaneous holding of, contradictory or incommensurable ontologies. I argue that the category of natural miracle allows reimagining of the above categories and their neat delineations. (shrink)

Realization of God is very important aspect and indeed the building blocks of Islamic religion, many Islamic realization of God was Scholars likes; Maulana Sheikh been discussed by Ibrahim Niasse (RTA) , and indeed taught by many others prominent Islamic scholars like; Maulana Wahidudd in Khan (RTA) in all their tireless efforts to call in to the way of ALLAH. As been ordered in a sound Hadith 1 , The prophet (SAW) Said: Allah (SWT) said "Know Me before you worship (...) Me, if you do not know Me, how would you worship Me?". From this p articular quoted Hadith we can easily come to the conclusion of the fact that Realization of God is the first and foundation of Islam, for it’s only by Realizing him (SWT) you can come to the answers of the following questions;. (shrink)

The Institutional Dictionary of Astronism is the cumulation of receptions between Cometan and the astronomical world during the Founding era (2013-2021). The publication of this very first full-length Institutional Dictionary of Astronism represents eight years of the development of Astronism from its inception to how it stands today in 2021. The publication of this dictionary also encapsulates Astronism exactly as it exists now and how Cometan conceives it by the end of the Founding era. This dictionary and its contents capture (...) what Astronism is now for posterity to look back on how this astronomical belief system will change as time progresses. Many of the words and definitions of this dictionary will alter as we enter the Establishment era and Astronism continues its progression in becoming world religion. However, what will not ever change is Cometan’s absolute devotion to the stars of the night sky and his discovery of their secrets through his receptions, personal inspirations, and his overall relationship with The Great Cosmos. -/- Covering all the major Astronist beliefs, practices, cultural elements, theories, branches of study, and historical events, A Dictionary of Astronism, also known as the Institutional Dictionary of Astronism, is published by the Astronist Institution through its subsidiary, Astral Publishing, to commemorate the end of the era of The Founding of Astronism. -/- The Founding of Astronism began exactly eight years on 1st July 2013 which sparked Cometan's ideations and indrucies and which afforded him the insight, knowledge, and vision to found a new religious movement, philosophy, spirituality and political ideology. As The Founding of Astronism, also simply known as the Founding era, comes to an end, the Astronist Institution wants to acknowledge the fundamental importance of this year period of the history of Astronism and to the wider history of religion, philosophy and spirituality as a whole. -/- The Dictionary of Astronism immortalises that commemorative spirit by providing thousands of definition entries of Astronist terms that have been authorised by Astronist Institution scholars for dissemination worldwide. This dictionary captures the most up-to-date understanding of what Astronism is and how it as a whole and its component parts should be defined. Enjoy this dictionary that emblematises Astronism and how this new religion has so far developed. (shrink)

Religions seem to merge over time in order to achieve political and cultural stability; In the context of the modern-day, as the rate of globalization continues to increase, a greater understanding of syncretism is needed.

Jamie is a young man who finds himself unemployed and living in poverty. He struggles to come out of this poverty the best way he knows how: by educating himself. Little did he know that his opportunity to educate himself would come in the form of the Priesthood. Jamie struggles to discern Gods will in his life, thus in following this opportunity for the priesthood, Jamie finds himself torn between actually becoming a priest or leaving and following his dream career.

An analysis of Scripture uncovers a new model of God’s election and predestination of souls, which fits under the umbrella of the Calvinist theologies, but where this model involves an answer to the long-standing question of why God chose some, rather than all. It will be explored how before souls were elected (or condemned), God looked at them and knew them in a pre-election state, which God used to predestine each soul in physical reality. This analysis reveals why it could (...) be no other way but where God only would choose some, rather than all souls during the physical embodiment stage of the soul, and the vexing centuries-old Calvinist question of why God elected some not all has an answer. (shrink)

Al correlacionar el aspecto histórico de la Escritura y su estatus como logos, Rudolf Bultmann introduce un procedimiento exegético-hermenéutico basado en la investigación histórico-crítica de la Escritura e impone, a su vez, la interpretación del logos como kerigma en un proceso que involucra las posibilidades de conocimiento presentes en un determinado contexto histórico-cultural y que conduce a la necesidad de corresponder a la cosmovisión de la época actual. Así, a partir del análisis crítico de Paul Ricoeur, el artículo se centra (...) en la desmitologización como distinción entre kerigma y mito en un movimiento que se solapa con el artificio mitológico y converge en el cuestionamiento de su significado original a través de un proceso que, al fin y al cabo, requiere su permanencia bajo el horizonte de la interpretación. El artículo señala que Ricoeur muestra que Bultmann prescinde de la reflexión que involucra al lenguaje lato sensu como objeto, superponiendo el lenguaje de la fe al lenguaje del mito en un movimiento que, aunque pretendiendo suplantar al sacrificium intellectus, finalmente converge hacia un construcción que tiende a exigir el sacrificium intellectus en las fronteras de la desmitologización y en el lenguaje de la fe que interviene en su proceso. (shrink)

Se a pregação de Jesus consiste no pressuposto da teologia neotestamentária, segundo o pensamento de Bultmann, a análise do seu conteúdo emerge como fundamental para a compreensão do querigma cristão e da construção literário-teológica da comunidade primitiva. Dessa forma, o artigo se detém na pregação ético-escatológica de Jesus, que anuncia o reino de Deus e o tempo da decisão e o chamado à decisão, que converge para a radicalidade e exige a obediência escatológica enquanto realização da vontade de Deus. Assim, (...) escapando à condição de um dever que converge para a formação do caráter e ao princípio de determinação da comunhão humana, o artigo assinala que é a exigência do amor que se impõe à pregação escatológica de Jesus e a sua pregação ética e ao conhecimento da vontade de Deus, que implica o dever-ser e o poder-fazer envolvendo o bem incondicional em uma construção teórico-conceitual e subjetivo-existencial que envolve a consciência da situação-limite da existência e a necessidade de uma decisão existencial. (shrink)

This paper was made as part of a wider research I made about rituals and their meaning and roles they are playing in the religious system of thinking. The way they are thought, displayed, precisely followed as instructed and believed, makes them a powerful social act that has been always provided by any religion, and also a tool for religion to make the human society what it is today. After I speak about what is a ritual and its religious content (...) in general, I am enumerating roles and functions of play and theatre in particular have, both for profane and religious purpose. Do we still use play/games as adults because they are rewarding, they give us pleasure? They are used as means of relaxation, or for continuing the age of childhood; or it is in our nature to play games in everything we do? In this paper I have emphasized play as adaptive potentiation or adaptive variability useful both in therapy, as in religious ceremony. The relation and comparison of rituals with play is due to the fact that playing is the most engaging behavior performed by man and animals, and it can be found as foundation of almost any ritualist activity. (shrink)

We present a simple model to show the compossibility of middle knowledge, grounded truth, libertarian free will, predestination, evil, hell, a sin-free heaven, God being perfectly just, free, praiseworthy, and necessarily omnibenevolent, omniscient, and omnipotent, this world being both replete with injustice and the best of all possible worlds, heinous suffering, no-one unjustly suffering, God’s grace for the godly, the prospering of the godless, original sin, human responsibility, transworld depravity, irresistible grace, and Arminian human choice. The model is not intended (...) to be realistic, but its possibility argues for the possibility that a realistic model containing such compossibles could exist – and even be actual. (shrink)

This writing is a review of the 3rd chapter of Katherine E. Southwood's "Marriage by Capture in the Book of Judges".

Conversion is a word with a variety of meanings. It also has various significations, from the exchange between different currencies, to job conversion or the change of career path, to the change from one religion, political belief, viewpoint, etc., to another – all these types of conversion have mutual methods and shared purposes. They are all requiring malleability, the capacity of exchanging old things for the new ones, openness to different, the will to adopt something new or at least different, (...) and the legerity of giving up on the old things. All these requirements are always easier said than done, and therefore conversion is not for all types of characters and personalities, some being more stable and fundamental, thus resistant to renewal. There is no religion, on the one hand, that does not promote conversion and thus use proselytism to do it. On the other hand, same religions that believe conversion is an act of God, a sign that everyone should embrace and leave whatever religious belief they might have previously, consider it as a ‘sin’, an act that should be forbidden, the conversion/leaving for other, diverse religion. How is it regarded by religions and scientific thought and at what point it became obsolete? (shrink)

The purpose of the article is to identified the origin and essence of Western individualism. Methods of research. I used the methodology of post-nonclassical metaphysics of history, as well as the methods of epistemological polytheism and comparative. Results. The first sprouts of individualism can be detected in Greek poleis. It is the crisis of the polis system in Ancient Greece that predetermined the disappointment of the Greeks in the old collectivist ideals. Roman collectivism quite naturally got along with ideas about (...) civil liberties and the dignity of an individual citizen. The idea of citizenship was brought to the theoretical perfection by moving it beyond the boundaries of city walls. The Christian ideal is not a self-sufficient person, but the community of believers. It is the weakening of the church’s position and the strengthening of the influence of Antiquity that led to the formation of the Western style of thinking, which became the basis of the new European civilizational project. John Locke rethought the Hobbesian “Roman” theory of the social contract, thereby laying the foundations of liberalism, and hence of individualism. However, radically changing the hierarchical society, even the shaken revolution and the restoration of the Stuarts, no theoretical work could not. But in the New World, free from class barriers, Locke’s ideas found a much more fertile soil. Conclusions. The Western version of individualism emerges as a civilizational ideal at the junction of two completely different paradigms — the Ancient (Greek and Roman) and the Christian. Being present in the “body” of the West, individualism could not access its code. The latter was guarded by numerous barriers, among which the Catholic collectivism and the class divisions of hierarchical society were the most powerful guards. In American society, security barriers were significantly weaker, which allowed individualism to develop in the United States. Then American individualism returned to Europe and is now perceived as an integral element of Western civilization. (shrink)

We examine conceptual and methodological problems that arise in the course of the scientific study of possible influences of religious belief on the experience of physical pain. We start by attempting to identify a notion of religious belief that might enter into interesting psychological generalizations involving both religious belief and pain. We argue that it may be useful to think of religious belief as a complex dispositional property that relates believers to a sufficiently thick belief system that encompasses both cognitive (...) and non-cognitive elements. Such a conception of religious belief is more likely to correlate with psychological properties of believers that are both sufficiently shared and sufficiently unique to distinguish their psychology from believers in another religion or from non-believers. If the dispositional psychological property that constitutes religious belief does influence pain, then our analysis suggests that it doesn’t do so directly but rather through one of its occurrent manifestations. We offer a taxonomy of the different ways in which occurrent states of belief or experience may interact with physical pain, and we try to identify those that are more interesting or promising. We then proceed to employ the conceptual framework we developed to some of the existing evidence about the neural and psychological correlates of religious belief and experience, and about the cognitive modulation of physical pain. Finally we turn to analyse two experiments that directly investigated the relation between religious belief and pain. We draw attention to the limitations of existing evidence and end by suggesting directions for future conceptual and empirical inquiry. (shrink)

This paper, as a response to Mark K. Spencer’s, “Perceiving the Image of God in the Whole Human Person” in the present volume, argues in defence of Aquinas’s position that the Imago Dei is limited in the human being to the rational, intellective soul alone. While the author agrees with Spencer that the hierarchical relation between body and soul in the human composite must be maintained while avoiding the various permeations of dualism, nevertheless, the Imago Dei cannot be located in (...) the human body or the principle of the body considered within the body/soul composite without betraying a number of fundamental Thomistic metaphysical principles. Essential to these includes Aquinas’s position that an image of God should image not only the Divine Nature, but also the Trinitarian relations between the Divine Persons. Further, the paper also argues that a phenomenology of sense experience could not, on principle, attain to an image of God in the whole human person within a Thomistic framework generally. (shrink)

The problem of diachronic personal identity is this: what explains why a person P1 at time T1 is numerically identical with a person P2 at a later time T2, even if they are not at those times qualitatively identical? One traditional explanation is the soul theory, according to which persons persist in virtue of their nonphysical souls. I argue here that this view faces a new and arguably insuperable dilemma: either souls, like physical bodies, change over time, in which case (...) the soul theory faces an analogue problem of diachronic soul identity, or souls, unlike physical bodies, do not change over time, in which case the soul theory cannot explain why souls relate to particular bodies over time and so at best only partially explains personal identity. I conclude that the soul theory fares no better than physicalist-friendly accounts of personal identity such as bodily- or psychological-continuity-based views. (shrink)

Part of the Elements Philosophy of Religion series, this short book focuses on the spiritual dimensions of life’s meaning as they have been discussed in the recent English and mainly analytic philosophical literature. The overarching philosophical question that this literature has addressed is about the extent to which, and respects in which, spiritual realities such as God or a soul would confer meaning on our lives. There have been four broad answers to the question, namely: God or a soul is (...) necessary for meaning in our lives; they are not necessary for it; one or both would enhance the meaning in our lives; and they would detract from it. These views have been largely advanced in chronological order through the history of Western philosophy, with the view that life would be meaningless without God and a soul having been most prominent in the medieval period, the rejection of this claim having arisen in the modern era, and then sophisticated positions about enhancement or reduction having appeared in earnest only in the past 20 years. This book addresses all four positions, paying particular attention to the more recent views. Beyond familiarizing readers with these positions, it presents prima facie objections to them, points out gaps in research agendas, and suggests argumentative strategies that merit development. (shrink)

The aim of the paper is to examine the problem of suffering in the book of Job and the possible solution it offers. For this reason, it is structured as follows: In the first section, we will analyse Job’s evidential argument; the second section will delve into the ”friends’ and their failed attempt at a retributive theodicy; finally, we shall look into God’s argument and try to explain Job’s answer in terms of sceptical theism.

Eleonore Stump’s Wandering in Darkness: Narrative and the Problem of Suffering is a major contribution to the literature on the problem of evil. This reviewessay summarizes the overall argument of the book, pointing out both merits and difficulties with Stump’s approach. In particular, the essay urges objectionsto the solution she presents for the problem of suffering.

After reviewing Kant’s well-known criticisms of the traditional proofs of God’s existence and his preferred moral argument, this paper presents a detailedanalysis of a densely-packed theistic argument in Religion within the Bounds of Bare Reason. Humanity’s ultimate moral destiny can be fulfilled only through organized religion, for only by participating in a religious community (or “church”) can we overcome the evil in human nature. Yet we cannot conceive how such a community can even be founded without presupposing God’s existence. Viewing (...) God as the internal moral lawgiver, empowering a community of believers, is Kant’s ultimate rationale for theistic belief. (shrink)

In this paper I argue that, although Alvin Plantinga’s Felix Culpa theodicy appears on only two pages of his recent book Where the Conflict Really Lies: Science, Religion and Naturalism (2011) (i.e. 58-59), it is of pivotal importance for the book as a whole. Plantinga argues that there is superficial conflict but deep concord between science and monotheism, and that there is superficial concord but deep conflict between science and naturalism. I contend that the weakness of the Felix Culpa theodicy (...) lends support to the view that there is more than superficial conflict between science and monotheism, and offer an alternative response to the challenge of evil which suggests that there might be, after all, concord between science and (religious) naturalism. (shrink)

This article gives a brief history of chance in the Christian tradition, from casting lots in the Hebrew Bible to the discovery of laws of chance in the modern period. I first discuss the deep-seated skepticism towards chance in Christian thought, as shown in the work of Augustine, Aquinas, and Calvin. The article then describes the revolution in our understanding of chance—when contemporary concepts such as probability and risk emerged—that occurred a century after Calvin. The modern ability to quantify chance (...) has transformed ideas about the universe and human nature, separating Christians today from their predecessors, but has received little attention by Christian historians and theologians. (shrink)

Attempts have been made to prove God's non-existence. Often this takes the form of an appeal to the so-called Argument from Evil: if God were to exist, then he would not permit as much suffering in the world as there actually is. Hence the fact that there is so much suffering constitutes evidence for God's non-existence. In this essay I propose a variation which I shall call ‘The Argument from Non-belief’. Its basic idea is that if God were to exist, (...) then he would not permit as much non-belief in the world as there actually is. Hence the fact that there is so much non-belief constitutes evidence for God's non-existence. (shrink)

This is the text of my OBO entry on arguments for the existence of God.

In Auseinandersetzung mit den postmodernen Autoren Gianni Vattimo und Don Cupitt wird ausgehend von Fichtes Wissenschaftslehre 1805 ein transzendentallogischer Gottesbegriff entwickelt. Mit Bezug auf die Ausführungen Vattimos wird deutlich, dass ein religiöses Bedürfnis sicherlich nicht durch eine metaphysische bzw. in diesem Fall transzendentale Grundlegung disqualifiziert werden muss. Vielmehr gilt es, ein Grundlegungsdenken und ein Bedürfnisdenken zunähst deutlich zu differenzieren, um dann mögliche Bezüge herstellen zu können.

The article reviews the book Value and Virtue in a Godless Universe, by Erik J. Wielenberg.

The methodological nonreductionism of contemporary biology opens an interesting discussion on the level of ontology and the philosophy of nature. The theory of emergence (EM), and downward causation (DC) in particular, bring a new set of arguments challenging not only methodological, but also ontological and causal reductionism. This argumentation provides a crucial philosophical foundation for the science/theology dialogue. However, a closer examination shows that proponents of EM do not present a unified and consistent definition of DC. Moreover, they find it (...) difficult to prove that higher-order properties can be causally significant without violating the causal laws that operate at lower physical levels. They also face the problem of circularity and incoherence in their explanation. In our article we show that these problems can be overcome only if DC is understood in terms of formal rather than physical (efficient) causality. This breakdown of causal monism in science opens a way to the retrieval of the fourfold Aristotelian notion of causality. (shrink)

This essay is framed by conflict between Christianity and Darwinian science over the history of the world and the nature of original human personhood. Evolutionary science narrates a long prehuman geological and biological history filled with vast amounts, kinds, and distributions of apparently random brutal and pointless suffering. It has also unveiled an original human person with animal psychosomatic heredity. This narrative seems to discredit Christianity's metanarrative of the Fall—Paradise Lost and Paradise Regained. The author contends that the Augustinian story (...) and its character of Adam are implausible, anyway, for reasons of theology and apologetics. He proposes that Christians adopt instead a Supralapsarian metaphysics of original human personhood and existence that grows from the intuitions of Irenaeus. The outcome will be improved Christian theology, more persuasive theodicy, and, above all, peace with Darwinian science. (shrink)

This paper assesses J. L. Schellenberg’s account of propositional faith and, in light of that assessment, sketches an alternative that avoids certain objections and coheres better with Schellenberg’s aims.

Reprinted in Philosophy of Religion: An Anthology, Wadsworth 2015, 6th edition, eds Michael Rea and Louis Pojman. What is propositional faith? At a first approximation, we might answer that it is the psychological attitude picked out by standard uses of the English locution “S has faith that p,” where p takes declarative sentences as instances, as in “He has faith that they’ll win”. Although correct, this answer is not nearly as informative as we might like. Many people say that there (...) is a more informative answer. They say that, at the very least, propositional faith requires propositional belief. More precisely, they say that faith that p requires belief that p or that it must be partly constituted by belief that p. This view is common enough; call it the Common View. I have two main aims in this paper: (i) to exhibit the falsity of the Common View and the paucity of reasons for it, and (ii) to sketch a more accurate and comprehensive account of what propositional faith is. (shrink)

When trying to do justice to the discourse of a certain religion it is often implicitly assumed that one’s analysis should accord with and respect the opinions held by the people preaching and practicing that religion. One reason for this assumption may be the acceptance of a more general thesis, that adherents of a given religious tradition cannot fail to know the proper content and function of the language and concepts constitutive of it. In this article, the viability of this (...) thesis is explored through an investigation of the extent to which people belonging to a certain religion may be in error about what they mean. I assume that people, if mistaken, are wrong according to a standard which is mind-dependent enough for them to be committed and accountable to it but, at the same time, mind-independent enough for them to be mistaken about it. I try to account for this delicate balance by identifying the standard with a social norm, a mind-independent object of worship or people’s int. (shrink)

In this paper, I propose to look closely at certain crucial aspects of the logic of Rawls' argument in Political Liberalism and related subsequent writings. Rawls' argument builds on the notion of comprehensiveness, whereby a doctrine encompasses the full spectrum of the life of its adherents. In order to show the mutual conflict and irreconcilability of comprehensive doctrines, Rawls needs to emphasise the comprehensiveness of doctrines, as their irreconcilability to a large extent emanates from that comprehensiveness. On the other hand, (...) in order to show the possibility and plausibility of the political liberal solution he needs to emphasise that most of these doctrines are reasonable: i.e., they are willing to cede a portion of their authority to political liberalism for the right reasons. Yet, if they are willing to cede a portion of their authority to a political conception they cannot be as comprehensive as we initially thought they were. All these elements highlight the tension in the argument itself. I suggest that many of these tensions can be removed by making Rawls' account more flexible. In this context I propose certain amendments to Rawls' account, which may overcome some of the tensions mentioned above. (shrink)

This is a review of Peter van Inwagen's collection of essays. It corrects a typesetter’s deletion of 75% of the review originally published in _Faith and Philosophy_15, 1998: 397-399.

Ted Sider’s Proportionality of Justice condition requires that any two moral agents instantiating nearly the same moral state be treated in nearly the same way. I provide a countermodel in supervaluation semantics to the proportionality of justice condition. It is possible that moral agents S and S' are in nearly the same moral state, S' is beyond all redemption and S is not. It is consistent with perfect justice then that moral agents that are not beyond redemption go determinately to (...) heaven and moral agents that are beyond all redemption go determinately to hell. I conclude that moral agents that are in nearly the same moral state may be treated in very unequal ways. (shrink)

Nick Bostrom’s Simulation Argument (SA) has many intriguing theological implications. We work out some of them here. We show how the SA can be used to develop novel versions of the Cosmological and Design Arguments. We then develop some of the affinities between Bostrom's naturalistic theogony and more traditional theological topics. We look at the resurrection of the body and at theodicy. We conclude with some reflections on the relations between the SA and Neoplatonism (friendly) and between the SA and (...) theism (less friendly). (shrink)