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Switch to: References
Citations of:
Suffering love
In Thomas V. Morris (ed.), Philosophy and the Christian Faith. Univ. Of Notre Dame Press. pp. 196--237 (1988)
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The traditional doctrine that God is impassible is subject to the objection that it is incompatible with belief that God is loving and compassionate. However, the doctrine that God is passible has grave difficulties as well. I argue that Christian believers should take an analogical approach, by believing that God does something relevantly similar to loving us in a way that involves vulnerability to suffering, and thus conceiving of God as loving us in that way, while simultaneously believing that God (...) |
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Some moral realists have defended moral realism on the basis of the purported fact that moral facts figure as components in some good explanations of non-moral phenomena. In this paper I explore the relationship between theism and this sort of explanationist defense of moral realism. Theistic explanations often make reference to moral facts, and do so in a manner which is ineliminable in an important respect – remove the moral facts from those explanations, and they suffer as a result. In (...) |
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On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond oneâs evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...) |
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A number of theologians and philosophers have found theodical value in the theme of divine solidarity with human suffering. To further develop this theme, I examine what it would mean to assert that Christ on the cross participated in a representative sample of human suffering. Particular attention is paid to Christ’s cry of dereliction. I argue that if God through Christ identified with the very worst kinds of human suffering on the cross, then the cry of dereliction should be interpreted (...) |
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Can any being worthy of worship make others worship it? I think not. By way of an analogy to love, I argue that it is perfectly coherent to think that one could be made to worship. However, forcing someone to worship violates their autonomy, not because worship must be freely given, but because forced worship would be inauthentic—much like love earned through potions. For this reason, I argue that one cannot be made to worship properly; forced worship would be unfitting. (...) |
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Is God a person, like you and me eventually, but only much better and without our human deficiencies? When you read some of the philosophers of religion, including Richard Swinburne, Alvin Plantinga, or Open Theists, God appears as such a person, in a sense closer to Superman than to the Creator of Heaven and Earth. It is also a theory that a Christian pastoral theology today tends to impose, insisting that God is close to us and attentive to all of (...) |
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The epistemology of monotheism offered by philosophers has given inadequate attention to the kind of foundational evidence to be expected of a personal God whose moral character is ’agapeic’, or perfectly loving, toward all other agents. This article counters this deficiency with the basis of a theistic epistemology that accommodates the distinctive moral character of a God worthy of worship. It captures the widely neglected ’agonic’, or struggle-oriented, character of a God who seeks, by way of personal witness and intentional (...) |
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I introduce a distinction between global and local versions of atheism and theism, where global ones are about all notions of God and local ones are about specific notions. Current expressions of atheism are ambiguous between the two. I argue that global atheism is difficult to enunciate and even more difficult to defend, so much so that global atheism is not yet justified. Until it is, atheists should be local atheists. |
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-/- Unde malum? What is evil—if it is anything at all—and whence does it arise? Is evil just badness by another name? Is it the inevitable “shadow side” of the good? Or is it more substantial: an active, striving force that is opposed to the good in a Star Wars, Manichean kind of way? -/- Does evil always originate in the causal powers of nature? Is it sometimes based in the choices of moral agents? Or, perhaps most disturbingly, does evil (...) |
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Many think that love would be a casualty of free will skepticism. I disagree. I argue that love would be largely unaffected if we came to deny free will, not simply because we cannot shake the attitude, but because love is not chosen, nor do we want it to be. Here, I am not alone; others have reached similar conclusions. But a few important distinctions have been overlooked. Even if hard incompatibilism is true, not all love is equal. Although we (...) |
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