Doctrine of God

Dios en la ética de Aristóteles - God in Aristotle’s Ethics

by David Torrijos-Castrillejo

Pensamiento: Revista de investigación e Información filosófica, ISSN 0031-4749, Vol. 68, Nº 255, 2012 (Ejemplar dedicado a: Razón y existencia en el acesso a la Divinidad) , págs. 5-23.

In the last few years, a new paradigm of the knowledge of the divinity in Aristotle has emerged, affording the... more In the last few years, a new paradigm of the knowledge of the divinity in Aristotle has emerged, affording the possibility of understanding him as efficient cause. In that case, if God is efficient cause and gives rise to teleology, this must have some existential significance for man. We can ask ourselves therefore whether the knowledge of metaphysics can offer some orientation also for ethics. Yet if this were true, the need would arise to deepen the question of how much the gods love men and what would the nature of their relationship be to natural justice. Given that man is born and lives thanks to the divinity, the conclusion is that two consequences follow: a response of religious thanksgiving is needed but also, that since the will of the divinity desires the good for man, the human search for happiness is the same as the fulfillment of the divine law. All this is explained, to a certain extent, in the context of the friendship between man and the divine.

Teologia bruniana.

by Stefano Ulliana

Da P.F.T.I.M., Napoli

Dios ante los hombres en las concepciones islámicas (de la teología negativa a la théosis)

by Salvador Peña

Published in 'Dios en las tres culturas', edited by J. Choza, J. de Garay and J.J. Padial, Sevilla: Thémata, 2012.

It is an over-simplification to maintain that there is and have been a single Islamic ideal of the attitude of mankind... more It is an over-simplification to maintain that there is and have been a single Islamic ideal of the attitude of mankind towards God. Negative theology (tanazzuh) and 'théosis' (ta'alluh) are examined here, as two relevant instances of such heterogeneous conceptions.

The Discovery of god

by Ryan Patrick McLaughlin

Theological Journal. 39 (2007): 1-17.  (This PDF is a version of what was published, not the exact document). 

Using a narrative taking place within another narrative, this story presents a dilemma inherent in the view that God’s... more Using a narrative taking place within another narrative, this story presents a dilemma inherent in the view that God’s omnipotence denotes absolute control over everything.  The author tells of his own journey in creating a story and how that story unfolds.  While providing helpful metaphors for theology (i.e. creation, sin, the Incarnation, salvation, etc.), the story ultimately provides its strongest metaphor through an epiphany of the author, who recognizes that true power is not the ability to manipulate, but rather the ability to relinquish control.  In frustration, the author finally concludes: “I have no such power as to limit myself.”

Temps de Dieu, temps des hommes

by Philippe Cousson

Contribution protestante à la 25e rencontre interreligieuse de Poitiers.

Les temps scientifiques, historiques, ethnologiques marquent l'homme. Le temps de Dieu est celui porté par un peuple... more Les temps scientifiques, historiques, ethnologiques marquent l'homme. Le temps de Dieu est celui porté par un peuple vers le Jour du Seigneur, à la fois la venue du Christ déjà accomplie et la fin de notre temps à venir. Le kairos c'est le moment d'agir pour l'homme comme pour Dieu. La résurrection est l'espérance chrétienne.

Review Symposium Essay, Tomáš Halík, Patience With God: The Story of Zacchaeus Continuing in Us. Horizons 38.1 (2011): 112-17

by Brian Robinette

“The Difference Nothing Makes: Creatio Ex Nihilo, Resurrection, and Divine Gratuity.” Theological Studies 72 (2011): 525-57.

by Brian Robinette

Santo Tomás de Aquino y el Motor Inmóvil - Aquinas and the Unmoved Mover

by David Torrijos-Castrillejo

"Revista Española de Filosofía Medieval," 18 (2011) 123-135

Alexander of Aphrodisias understood the Aristotle´s Unmoved Mover as efficient cause only to the extent that it is the... more Alexander of Aphrodisias understood the Aristotle´s Unmoved Mover as efficient cause only to the extent that it is the final cause of heaven, which by moving strives to imitate the divine rest. Aquinas seems to agree with him. However his interpretation is original and philosophically more satisfactory: God is the efficient cause of the world, not only as creator, but also as it´s ruler. In this way God is also the final cause.

Debió de ser Alejandro de Afrodisia quien introdujo la idea de que el motor inmóvil de Aristóteles era causa eficiente sólo en la medida en que fuera la causa final del alma del cielo que, moviéndose, aspiraba a imitar la quietud divina. Santo Tomás de Aquino parece estar de acuerdo. Sin embargo, su solución es original y logra dar una explicación filosóficamente más coherente: Dios es causa eficiente del mundo no sólo como creador, sino también como su gobernante. Por esa misma razón es también causa final.

Nature and Theosis in Jonathan Edwards

by Michael Gibson

The Erotic Ontology of the Doctrine of God in Jonathan Edwards

by Michael Gibson

Refuting Traditional Arguments for God's Existence

by Hussein Khalil

Assigned Fall 2009, PHIL 201 - Introduction to Philiosophy

This paper critically examines traditional arguments put forth to support God’s existence, particularly the... more This paper critically examines traditional arguments put forth to support God’s existence, particularly the ontological and cosmological arguments. This includes the justification of His existence through miracles, as well as the conception of an Omnipotent, Omnibenevolent and Omniscient entity.

Filled with His Own Glory: Reclaiming the Christological Foundation of Theosis

by Kirsten Guidero

Evil, fine-tuning and the creation of the universe

by Dan Dennis

Anselm’s Ontological Argument for the Existence of God and its Value for Apologetics

by John D. Wilsey

For nearly ten centuries, Anselm’s ontological argument for the existence of God has been examined, embraced, debated,... more For nearly ten centuries, Anselm’s ontological argument for the existence of God has been examined, embraced, debated, debunked, and revised by philosophers and theologians. Luminaries such as Descartes and Leibniz have embraced it. Aquinas, Hume, and Kant rejected it. For many years, Kant’s critique of the argument closed the door on serious consideration of it, but in the twentieth century, the argument experienced a sort of reformulation, thanks to scholars such as Charles Hartshorne and Alvin Plantinga. Although Anselm’s ontological argument has enjoyed little consensus over the centuries as to its legitimacy as a proof for God’s existence, it still has apologetic value because it is able to show the rationality of belief in God. Even though the ontological argument alone cannot prove God’s existence, alongside a posteriori arguments it can be a strong component in a cumulative case apologetic approach.

Doctrinal Position Paper

by Austin Doran

Distinction, Potentia, and Reciprocity: Assessing Isaak August Dorner's Critical Reconsideration of Divine Simplicity

by Daniel Marrs

draft only

Nelson Pike's Contribution to the Philosophy of Religion

by Garrett Pendergraft

Book Review: Keeping God's Silence: Towards a Theological Ethics of Communication

by Carys Moseley

"Classifying Mormon Theism"

by Carl Mosser

forthcoming in Jacob Baker, ed., Mormonism at the Crossroads of Philosophy and Theology: Essays in Honor of David. L. Paulsen (Kofford,2012), pp. 1-34.

This paper contests some common assumptions about atheism, monotheism, and polytheism. It argues that these terms are... more This paper contests some common assumptions about atheism, monotheism, and polytheism. It argues that these terms are not quantitative designations as their etymologies might suggest. Rather, they refer to concepts that are defined by qualitative criteria derived from paradigmatic examples. Having clarified what atheism, monotheism, and polytheism are, it then argues that Mormonism is neither monotheistic nor polytheistic. It does, however, qualify as atheistic in the narrow sense but theistic in the broad sense. Taken as a whole, Mormon theism is sui generis. If a category is needed to place Mormon theism alongside similar broadly theistic belief systems, then Anglo-American finite theism is probably the best category available.

“Hegel’s Conception of God, and Its Application by Isaak Dorner to the Problem of Divine Immutability"

by Piotr Malysz

Published in _Pro Ecclesia_ 15:4 (Fall 2006), 448-471.