This article aims to provide an a posteriori argument from love for the Trinity. A reformulation of the argument from love is made by proposing a novel version of the argument that is situated within an objective, empirical, natural theological framework. Reformulating the argument in this specific manner will enable it to ward of an important objection that is often raised against it, and ultimately render this argument of great use in establishing the necessity of the Trinity.

There is a well-documented Pre-Reflective Hostility against Machine Art (PRHMA), exemplified by the sentiments of fear and anxiety. How can it be explained? The present paper attempts to find the answer to this question by surveying a considerable amount of research on machine art. It is found that explanations of PRHMA based on the (alleged) fact that machine art lacks an element that is (allegedly) found in human art (for example, autonomy) do not work. Such explanations cannot account for the (...) sentiments of fear and anxiety present in PRHMA, because the art receiver could simply turn to human art for finding the element she is looking for. By contrast, an explanation based on the idea that machine art is “symbolically” a threat to human survival can be successful, since the art receiver’s turning from machine art to human art does not eliminate the (alleged) “symbolic” threat machine art poses for human survival. If there is a pre-reflective belief or feeling that machine art is such a threat, then it is perfectly understandable why humans exhibit a pre-reflective hostility against machine art. (shrink)

The author contextualizes the Problem of Evil in Open Theism system, listing its main theses, primarily the logic-of- love-defense (and free-will-defense) connected to Trinitarian speculation. After evaluating the discussion in Analytic Philosophy of Religion, the focus is on the personal mystery of evil, claiming that, because of mystery and vagueness, the Problem of Evil is undecidable. Recalling other schools of thought (Pareyson: ontology of freedom; Moltmann: Dialectical theology; Kenotic theology; Original Sin hermeneutics), the author tries to grasp their common insights. (...) One of them is the evident explanatory failure of theodicies, expressed in the antinomian statements ‘God is not innocent’. The author follows these insights, developing the concept of Eternal Immolation (Bulgakov), arguing that, without a proper understanding of its mystery (what is, and what is not), theistic theodicy could remain compromised. ‘Eternal Immolation’ is considered consequent – or already present – in recent speculations, it stands or falls when we accept that these reveal some unresolved points in Christian doctrine. Hence, ‘Eternal Immolation’ becomes a coordinating-concept, able to bring together their assumptions: several kinds of kenosis, the ontology of freedom with a logic-of-love defense, strongly linked to a libertarian human freedom, and the acknowledgement of the unresolved mystery of evil. (shrink)

This Master's Thesis discusses the nature of the Eucharistic Sacrifice in the systematic theology of two German scholars; Lutheran theologian Wolfhart Pannenberg and Roman Catholic theologian Joseph Ratzinger, the latter perhaps better known as pope (emeritus) Benedict XVI.

I’d like to thank the Canadian Theological Society for this invitation to speak. It is a double honour to be this year’s Newman Lecturer. It is an honour to be associated with the name of Jay Newman, who made impressive and wide-ranging contributions to philosophy. Jay, as you perhaps know, was especially interested in the philosophy of culture, and I’m delighted that his legacy will ensure continued interaction between the cultures of academic philosophy and theology. It is also a great (...) honour to follow in the footsteps of the eminent previous Newman lecturers: J.L. Schellenberg, Maurice Boutin, Robert Larmer, and William Sweet (who is here today). My talk today will be divided into three parts. First, I will say a little bit about contemporary analytic philosophy of religion, and its practitioners’ beliefs. Second, I will describe and briefly evaluate four recent meta-philosophical analyses of this subdiscipline. (That’s a fancy way of saying that I’m going to air a bit of dirty laundry.) These four analyses each identify problems with this subfield, and propose solutions. Finally, I will introduce a framework for a research program in the philosophy of religion that I think these authors should all welcome. (shrink)

Classical Trinitarians claim that Jesus—the Son of God—is truly God and that there is only one God and the Father is God, the Spirit is God, and the Father, Son, and Spirit are distinct. However, if the identity statement that ‘the Son is God’ is understood in the sense of numerical identity, logical incoherence seems immanent. Yet, if the identity statement is understood according to an ‘is’ of predication then it lacks accuracy and permits polytheism. Therefore, we argue that there (...) is another sense of ‘is’ needed in trinitarian discourse that will allow the Christian to avoid logical incoherence while still fully affirming all that is meant to be affirmed in the confession ‘Jesus is God.’ We suggest a sense of ‘is’ that meets this need. (shrink)

The Chalcedonian Definition states that the incarnate Christ is both fully human and fully divine. But spelling out what the Chalcedonian Definition entails continues to be a subject of intense controversy among philosophers and theologians alike. One of these controversies concerns what I call the problem of the bearer question. At the heart of this question lies whether or not the two natures of Christ require two distinct bearers. In section I, I will explain the problem of the bearer question (...) and how it arises directly due to the Chalcedonian Definition. In section II, I will propose a solution to the problem of the bearer question within the framework of what I call, a ‘Multi–Track Disposition Model of the Incarnation’. At the heart of this model lies the notion that the manifestation of properties is multi–directional in the sense that there is a reciprocal partnership among property manifestations. In section III, I will contrast the solution proposed to the bearer question by the Multi–Track Model to that of a ‘Kenotic Model of the Incarnation’. I will argue that the Multi–Track Model provides us with better conceptual resources to make sense of the bearer question. Finally, in section IV, I will briefly point out why ultimately a conclusive answer to the bearer question may still prove to be elusive because the bearer question gives rise to a host of other unresolved questions. (shrink)

In this chapter, we attempt to show that J.P. Moreland's understanding of apologetics is beautifully positioned to counter resistance to a rationally defensible Christianity—resistance arising from the mistaken idea that any rational defense will fail to support or even undermine relationship. We look first at Paul Moser's complaint that since rational apologetics doesn’t prove the God of Christianity, it falls short of delivering what matters most—a personal agent worthy of worship and relationship. We then consider John Wilkinson's charge that the (...) use of reason and argument in evangelistic contexts is relationally futile. Since people aren’t looking for arguments, and logic is an arbitrary human invention, we should present Christianity to others as an irrational faith story. (shrink)