Results for 'Christian doctrines of divine aseity and creation ex nihilo'

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  1.  9
    (1 other version)God and Abstract Objects.William Lane Craig - 2012 - In J. B. Stump & Alan G. Padgett (eds.), The Blackwell Companion to Science and Christianity. Wiley-Blackwell. pp. 441-452.
    This chapter contains sections titled: * Platonism * The Indispensability Argument for Platonism * Challenge to the Truth of Mathematical Statements: Fictionalism * Challenges to the Customary Semantics for Mathematical Discourse * Challenges to the Customary Semantics in General * Theological Objection to Platonism * Conclusion * Notes * References * Further Reading.
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  2. Divine Perfection and Creation.R. T. Mullins - 2016 - Heythrop Journal 57 (1):122-134.
    Proclus (c.412-485) once offered an argument that Christians took to stand against the Christian doctrine of creation ex nihilo based on the eternity of the world and God’s perfection. John Philoponus (c.490-570) objected to this on various grounds. Part of this discussion can shed light on contemporary issues in philosophical theology on divine perfection and creation. First I will examine Proclus’ dilemma and John Philoponus’ response. I will argue that Philoponus’ fails to rebut Proclus’ dilemma. (...)
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  3.  48
    The Classical Doctrine of the Eternal Processions and Creation ex nihilo.Andrew Hollingsworth - 2024 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 66 (1):5-24.
    I argue that the classical doctrine of the eternal processions (CDEP) is inconsistent with the doctrine of creation ex nihilo (DCEN). More specifically, I argue that the metaphysical entailments of each doctrine are inconsistent with one another. According to the CDEP, God must be atemporal and immutable to avoid entailing some sort of ontological subordination obtaining between the Son and Spirit to the Father. On classical understandings of immutability, and thus atemporality, God experiences no change whatsoever, be that (...)
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  4. Four conceptions of creatio ex nihilo and the compatibility questions.Pirooz Fatoorchi - 2010 - In David B. Burrell, Carlo Cogliati, Janet M. Soskice & William R. Stoeger (eds.), Creation and the God of Abraham. Cambridge University Press.
    The notion of creatio ex nihilo has become a doctrine firmly established in the three Abrahamic religions (i.e., Christianity, Judaism and Islam). Almost all groups of Islamic thinkers accept the truth of the createdness (creatio) of the universe, and that it is preceded by its “non-existence” (ex nihilo). However, there is a diversity of opinions as to whether the concept of creatio ex nihilo is compatible with alternative accounts of the origin of the physical world, and this (...)
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  5.  11
    Divine Sovereignty and Aseity.William E. Mann - 2005 - In William J. Wainwright (ed.), The Oxford handbook of philosophy of religion. New York: Oxford University Press.
    To say that God is sovereign over all things is to say that everything depends on God. To say that God exists a se is to say that Gods depends on nothing. This chapter examines and defends strong versions of five theses pertaining to God’s sovereignty and aseity: Everything that exists depends on God for its existence. Every situation that is the case depends on God for its being the case.God depends on nothing for his existence. God depends on (...)
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  6.  38
    Creation Ex Nihilo as Mixed Metaphor.Kathryn Tanner - 2013 - Modern Theology 29 (2):138-155.
    This article makes the following three programmatic points. First, an understanding of divine transcendence, prominent in Christian theology's apophatic strain, developed in tandem, both historically and logically, with ideas about creation that eventuated in a creation ex nihilo viewpoint. Such an account of divine transcendence, second, fosters an account of creation that typically mixes both natural and personalistic images and categories. The loss of such an account of transcendence since the early modern period, (...)
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  7.  25
    God Over All: Divine Aseity and the Challenge of Platonism.William Lane Craig - 2016 - Oxford, United Kingdom: Oxford University Press UK.
    God Over All: Divine Aseity and the Challenge of Platonism is a defense of God's aseity and unique status as the Creator of all things apart from Himself in the face of the challenge posed by mathematical Platonism. After providing the biblical, theological, and philosophical basis for the traditional doctrine of divine aseity, William Lane Craig explains the challenge presented to that doctrine by the Indispensability Argument for Platonism, which postulates the existence of uncreated abstract (...)
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  8. The Problem of Creation Ex Nihilo: A New Argument against Classical Theism.Felipe Leon - 2024 - In Mirosław Szatkowski (ed.), Ontology of Divinity. Boston: De Gruyter. pp. 291-304.
    It’s constitutive of classical theism that there is a necessarily existent personal god who is also the creator of the universe, where the latter claim includes at least the following three theses: (i) God is wholly distinct from the natural world; (ii) God is the originating or sustaining cause of the natural world; and (iii) God created the natural world ex nihilo, i.e., without the use of pre-existing materials. Call this tripartite component of classical theism the classical view of (...)
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  9.  7
    Engaging the Doctrine of Israel: A Christian Israelology in Dialogue with Ongoing Judaism by Matthew Levering (review).O. P. Justin Schembri - 2023 - Nova et Vetera 21 (4):1437-1442.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Engaging the Doctrine of Israel: A Christian Israelology in Dialogue with Ongoing Judaism by Matthew LeveringJustin Schembri O.P.Engaging the Doctrine of Israel: A Christian Israelology in Dialogue with Ongoing Judaism by Matthew Levering (Eugene, OR: Cascade, 2021), 547 pp.Engaging the Doctrine of Israel not only presents an interesting take on an old and complex problem but also is intriguing in its basic thesis and overall development. (...)
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  10.  77
    Do Christians Need to Reconcile Evolutionary Theory and Doctrines of Divine Providence and Creation?Stephen C. Meyer - 2020 - Philosophia Christi 22 (1):63-74.
    Many Christian scholars have argued that standard versions of evolutionary theory and orthodox theological commitments can be reconciled. Some theistic evolutionists or “evolutionary creationists” have argued that evolutionary mechanisms such as random mutation and natural selection are nothing less than God’s way of creating. Though I dispute the logical coherence of these attempted reconciliations elsewhere, I argue here that there is little reason for Christians to attempt them, since an accumulating body of evidence from multiple subdisciplines of biology casts (...)
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  11.  49
    Creatio Ex Nihilo.Justin J. Daeley - 2017 - Philosophia Christi 19 (2):291-313.
    A number of theologians have propounded what we will call proposition : If God creates from an internal necessity, then God cannot have aseity. According to, there is inconsistency between divine aseity and the idea that God creates from an internal necessity. In this article, however, I develop an argument for the consistency of divine aseity and the idea that God creates from an internal necessity, thus claiming that proposition is false. The argument is founded (...)
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  12.  18
    Creation in Early Christian Polemical Literature: Irenaeus against the Gnostics and Athanasius against the Arians.Paul Gavrilyuk - 2013 - Modern Theology 29 (2):22-32.
    The doctrine of creation out of nothing was conceptually sharpened as the Church Fathers engaged the cosmological views of their opponents. This article discusses the emergence of this doctrine in the second century, focusing on the polemic of Irenaeus against the Gnostics. For Irenaeus, creatio ex nihilo was already a part of the “rule of truth,” which provided a hermeneutical key to the scriptures. Irenaeus also used rational arguments to show that Gnostic cosmologies obscured, rather than explained the (...)
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  13.  60
    Theology, creation, and environmental ethics: from creatio ex nihilo to terra nullius.Whitney Bauman - 2009 - New York: Routledge.
    Introduction : points of departure -- A genealogy of the Christian colonial mindset : ex nihilo from disputed beginnings to orthodox origins -- Ex nihilo and the origin of an empire -- Ex nihilo, erasure and discovery? -- The cogito, ex nihilo, and the legacy of John Locke -- The creation ex nihilo of terra nullius lands : omnipotent nations and the logic of global-colonization -- From epistemologies of domination to grounded thinking -- (...)
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  14. A Noneist Account of the Doctrine of Creatio ex Nihilo.Paul Douglas Kabay - 2013 - Sophia 52 (2):281-293.
    I spell out a problem with the doctrine of creatio ex nihilo: that, contra the doctrine, it is not possible to efficiently cause something from nothing. This is because an efficient cause requires a material cause in order to have an effect. The material cause supplies the potency that the efficient cause actualises. Because nothingness has no potencies, there is nothing for an efficient cause to actualise. I show that this objection presupposes that the theory of noneism (the proposition (...)
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  15.  1
    Divine aseity and the paradox of divine self-limitation.Aku S. Antombikums - 2024 - HTS Theological Studies 81 (1):7.
    This article explores the paradox between the classical doctrine of divine aseity and the notion of divine self-limitation. Drawing from biblical narratives and theological concepts such as divine accommodation and kenosis, the article shows that God’s choice to enter into a temporal and relational interaction with creation affects God in such a way that God would not have been affected without the creation. Given the foregoing, open and relational theists conceptualised the notion of (...) self-limitation in which, as a result of the creation and human libertarian freedom, God cannot maximally exemplify his great-making properties upheld in traditional theism. I argued in this article that although God seems to become vulnerable because of the act of creation, He nevertheless remains a se because He is not only the source of his existence, but the creation of significant others could not cause God to lose his essential attribute of independence. Therefore, God is still omnipotent, omniscient, eternal, immutable and the like because the possession of these divine attributes does not rule out the possibility that God can enter into a temporal relationship with the creatures. Divine self-limitation predicates real limitations of God contrary to the negating language of the Scripture and, therefore, undermines God’s Almightiness.Contribution: It is argued in this article that although it may be possible to speak about God’s vulnerability because of his act of creation, which seems like a hard choice because He is omniscient, a weaker version of divine aseity that ascribes real limitations to God is not viable. (shrink)
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  16.  36
    Creation and the Glory of Creatures.Janet Martin Soskice - 2013 - Modern Theology 29 (2):172-185.
    This article speaks in praise of the dignity of creatures. Arguing for a foundation of the nascent doctrine of creatio ex nihilo in the Psalms and inter‐testamental scriptures, Soskice points to the distinctiveness of the Jewish and Christian understanding of the Creator God, and its revolutionary entrance into the bloodstream of western metaphysics. She argues for a qualification on the over‐emphasis, when speaking of the historical origins of the doctrine, on the creation of matter. Wider principles of (...)
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  17.  14
    Creatio Ex Nihilo through the Prism of Father Sergei Bulgakov’s Sophiology.Kirche Trajanov - 2022 - Philotheos 22 (1):50-62.
    Father Sergei Bulgakov (1871–1944), directly influenced by Vladimir Solovyov and especially by Father Pavel Florensky, developed his sophiological concept which takes a central place in his doctrine of Trinity and God's economy. The main failure of the Russian sophiology is that the question of God's Wisdom is not Christologically founded in the spirit of the New Testament and patristic teaching. Bulgakov neglects the theology of God's uncreated energies. He thinks that it does not sufficiently explain the creation of the (...)
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  18.  47
    Thomas Aquinas's Understanding of Prayer in the Light of the Doctrine of Creatio Ex Nihilo.Rudi Velde - 2013 - Modern Theology 29 (2):49-61.
    This article discusses Thomas Aquinas's view on the ‘utility’ of prayer in the light of the doctrine of creation ex nihilo. ‘Creatio ex nihilo’ means, among other things, that nothing can exist that is not caused by the universal power of God. The universal causality of creation implies that God cannot receive from the world or react to any activity on our part. This claim of divine immutability throws into question the intelligibility of prayer: does (...)
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  19. Deconstruction and creation: an Augustinian deconstruction of Derrida.Mark Cauchi - 2009 - International Journal for Philosophy of Religion 66 (1):15-32.
    In recent continental philosophy of religion there has been significant attention paid to the Abrahamic doctrines of creation ex nihilo and divine omnipotence, especially by deconstructive thinkers such as Derrida, Caputo, and Keller. For these thinkers, the doctrine represents a form of agency that does violence to various forms of alterity. While broadly supportive of their fundamental philosophical and ethico-political views, especially about the primordiality of alterity, I differ from them in that I argue that (...) ex nihilo articulates the very structure of the alterity they are concerned with. The essay proceeds through a reading of Derrida’s representation of the doctrine and a “deconstruction” of his view by means of a reading of Augustine and Anselm. (shrink)
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  20.  27
    Al-Fārābī, Creation ex nihilo, and the Cosmological Doctrine of K. al-Jamʿ and Jawābāt.Damien Janos - 2009 - Journal of the American Oriental Society 129 (1):1-17.
  21. Creation ex Nihilo and the Big Bang.Wes Morriston - 2002 - Philo 5 (1):23-33.
    William Lane Craig claims that the doctrine of creation ex nihilo is strongly supported by the Big Bang theory of the origin of the universe. In the present paper, I critically examine Craig’s arguments for this claim. I conclude that they are unsuccessful, and that the Big Bang theory provides no support for the doctrine of creation ex nihilo. Even if it is granted that the universe had a “first cause,” there is no reason to think (...)
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  22.  48
    European Network of Buddhist-Christian Studies.John D'Arcy May - 2004 - Buddhist-Christian Studies 24 (1):237-239.
    In lieu of an abstract, here is a brief excerpt of the content:European Network of Buddhist-Christian StudiesJohn D'Arcy MayThe European Network of Buddhist-Christian Studies met at Samye Ling, Scotland, 16-19 May 2003. The theme of the meeting was "Buddhists, Christians, and the Doctrine of Creation."Samye Ling, founded in 1967 by Dr. Akong Tulku Rinpoche and now under the guidance of his brother, the Venerable Lama Yeshe Losal, is one of the oldest and largest Buddhist monasteries in Europe. (...)
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  23.  13
    The freedom of God for us: Karl Barth's doctrine of divine aseity.Brian D. Asbill - 2015 - New York: Bloomsbury Academic.
    This volume provides an analysis of divine aseity in Karl Barth's thought and appreciates the vital role that this doctrine can play in contemporary theology. Brian D. Asbill begins by setting the general theological context, first through a broad sketch of the development of Barth's understanding of the relationship between the life of God pro nobis (pronobeity) and a se (aseity), and secondly through the examination of the basic theological convictions that guide his approach to the (...) being in Church Dogmatics II/1. The second section, 'The Love and Freedom of God', turns to the dialectical pairings which guide Barth's accounts of the divine reality in his earliest dogmatic cycle (The Göttingen Dogmatics §§16-7) as well as in his most mature treatment (Church Dogmatics §§28-31). Particular attention is given to how these themes arise from revelation and relate to one another. In the final section, 'The Aseity of God', Asbill identifies this doctrine's basic features and primary functions. Divine aseity is characterized as the self-demonstration and self-movement of God's life, a trinitarian and entirely unique reality, a primarily positive and dynamic concept, and the manner and readiness of God's love for creatures. Divine aseity is said to indicate God's lordship in the act of self-binding, God's uniqueness in the act of self-revelation, and God's sufficiency in the act of self-giving. (shrink)
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  24.  33
    Evolution and Creation—A Response to Michael Chaberek's Critique of Theistic Evolution.O. P. Mariusz Tabaczek & Monika Metlerska-Colerick - 2024 - Nova et Vetera 22 (1):255-284.
    In lieu of an abstract, here is a brief excerpt of the content:Evolution and Creation—A Response to Michael Chaberek's Critique of Theistic EvolutionMariusz Tabaczek O.P.Translated by Monika Metlerska-ColerickIntroductionMichael Chaberek's critique of my "Afterword" to the Polish edition of Thomistic Evolution: A Catholic Approach to Understanding Evolution in the Light of Faith is essentially focused on three points. First of all, Chaberek questions my thesis supporting the compatibility of evolutionary theory with the Christian faith in creation. Secondly he (...)
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  25.  21
    Whitehead's Philosophy of Religion. [REVIEW]F. H. - 1972 - Review of Metaphysics 25 (3):570-571.
    In spite of its title, this work is primarily a study of Whitehead's philosophy of God. The author's purpose is limited to presenting Whitehead's thought regarding God, together with the most cogent arguments which can be advanced in support of it. Hence, he is not concerned with evaluating either Whitehead's philosophy of God or the metaphysical presuppositions underlying it. The book is divided into three parts. The first part begins with a consideration of the reasons why the world, as Whitehead (...)
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  26.  71
    Divine Simplicity and Creation of Man.Miguel Brugarolas - 2017 - American Catholic Philosophical Quarterly 91 (1):29-51.
    The immense distance between God and creatures is a core statement of Gregory of Nyssa’s thought, which makes it distinctive not only in theology, but also in cosmology, anthropology, and spiritual doctrine. For him, the main distinction between beings that articulates all reality is not that of intelligible and sensible, but the one between infinite God and creatures. This paper, dealing with some selected texts regarding the creation of man, points out the main roots of Gregory’s theism: a high (...)
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  27. Divine Temporality and Creation Ex Nihilo.Thomas D. Senor - 1993 - Faith and Philosophy 10 (1):86-92.
  28.  97
    Re-reading genesis, John, and job: A Christian response to darwinism.Christopher Southgate - 2011 - Zygon 46 (2):370-395.
    Abstract. This article offers one response from within Christianity to the theological challenges of Darwinism. It identifies evolutionary theory as a key aspect of the context of contemporary Christian hermeneutics. Examples of the need for re-reading of scripture, and reassessment of key doctrines, in the light of Darwinism include the reading of the creation and fall accounts of Genesis 1–3, the reformulation of the Christian doctrine of humanity as created in the image of God, and the (...)
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  29.  55
    Creatio ex nihilo and the Divine Ideas in Aquinas: How fair is Bulgakov's critique?John Hughes - 2013 - Modern Theology 29 (2):124-137.
    In this article I engage with Sergei Bulgakov's “sophiological” critique of Aquinas's account of creatio ex nihilo and the divine ideas. Bulgakov claims that Aquinas's account is insufficiently Trinitarian, too influenced by pagan philosophy, and as such separates the divine will and intellect in such a way as to introduce arbitrariness and instrumentality into the relationship between the divine ideas and creation. I argue that it is inaccurate to characterise Aquinas's account of creation and (...)
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  30. (1 other version)Maimonides' Arguments for Creation Ex Nihilo in the Guide of the Perplexed.Andrew Gluck - 1998 - Journal of Nietzsche Studies 7 (2):221-254.
    Maimonides real opinion regarding it. Then, as now, the Aristotelian theory of an eternal material universe seemed more plausible to many people than did the Biblical view of creation exnihilo. While creation is the orthodox view in both Judaism and Christianity, the tension between those two explanatory models goes back a long way. 1 Referring to the heretical views of Elisha ben Abuya, in the early Talmudic period, David Hartman argues as follows.
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  31.  3
    Against Divine Amorism.Sean Luke - 2024 - Journal of Analytic Theology 12:17-28.
    Why did the triune God summon creation into being? What did God aim at in the creation of the world? There are two main camps in the Christian tradition in response to this question: divine amorism and divine glorificationism. Recently, Jordan Wessling has forcefully argued for the former. But it seems to me that divine glorificationism follows from doctrinal cornerstones most Christians take to be true. In this paper, I will argue that the metaphysics (...)
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  32. Mystery and Explanation in Aquinas’s Account of Creation.Michael Liccione - 1995 - The Thomist 59 (2):223-245.
    CONTEMPORARY philosophers of religion have devoted much worthy effort to analyzing and reconsidering such important traditional doctrines as those of divine omniscience and simplicity. But the similarly important and traditional doctrine of creation ex nihilo has not been enjoying the same kind of attention. One reason for this may be that its purport seems clearer, and its place in classical theism accordingly less controversial, than those of certain other doctrines, so that neither proponents nor opponents (...)
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  33.  7
    Creation and Contingency in Early Patristic Thought: The Beginning of All Things.Joseph Torchia - 2019 - Lanham: Lexington Books.
    This book assumes an interdisciplinary character, providing a window into the subtle relationship between faith and reason in early patristic thought and its relevance for forging the doctrine of creation ex nihilo. In so doing, it highlights the extent to which early Christian thinkers found a common ground with the Greek philosophical tradition.
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  34.  34
    Creation and Modality.Samuel Lebens - 2023 - Philosophia Christi 25 (1):45-59.
    Ryan Mullins argues that, assuming Hassidic Idealism, God is forced to create all possible worlds (either as a single all-inclusive multiverse, or as an exhaustive array of discrete possible worlds, no one of which is more inherently actual than the other). This process, because unfree, doesn’t amount to creation so much as emanation. I argue that there are numerous ways to reconcile Hassidic Idealism with a robust doctrine of a free Divine creation ex nihilo. We must (...)
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  35.  69
    Touching the mind of God: Patristic Christian thought on the nature of matter.Joshua Schooping - 2015 - Zygon 50 (3):583-603.
    This paper seeks to examine the nature of matter from an Orthodox Christian patristic perspective, specifically that of St. Gregory of Nyssa, and compare this with David Bohm's concept of wholeness and the implicate order. By examining the ramifications of the doctrine of creation ex nihilo, the basic nature of matter as being rooted in the mind of God reveals itself, and furthermore shows that certain conceptions of quantum physics can provide language with which to give voice (...)
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  36. Thomistic Divine Simplicity and its Analytic Detractors: Can one affirm Divine Aseity and Goodness without Simplicity?Jared Michelson - 2022 - Heythrop Journal 63 (6):1140-1162.
    I evaluate three of the most widespread analytic objections to the doctrine of divine simplicity: that it fails to cohere with the application of accidental predicates like ‘creator’ or ‘lord’ to God, problematically entails that God is identical to an abstract object, and is inconsistent with the freedom and contingency of God’s acts in creation resulting in modal uniformity/collapse. In dialogue with Thomas’s account of the doctrine, I suggest that each objection is either the product of a misinterpretation (...)
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  37.  18
    Luther's Topology: Creatio Ex Nihilo and the Cultivation of the Concept of Place in Martin Luther's theology.Jon Mackenzie - 2013 - Modern Theology 29 (2):83-103.
    This article contends that, although Luther does develop a fascinating concept of the human subject within his writings, he does not make this subjectivity methodologically basic. Instead, Luther locates human subjectivity within a more fundamental framework of “place”—a concept he develops over a span of thirty years, maturing from its earliest appearances, as a corollary of the theologia crucis, into a more expansive framework for his later thinking. After briefly sketching the concept of place within Luther's theology through to its (...)
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  38.  92
    The doctrine of creation and modern science.Wolfhart Pannenberg - 1988 - Zygon 23 (1):3-21.
    In contrast to Christian theology that has ignored science, this essay suggests that a credible doctrine of God as creator must take into account scientific understandings of the world. The introduction of the principle of inertia into seventeenth‐century science and philosophy helped change the traditional idea of God as creator (which included divine conservation and governance) into a deist concept of God. To recapture the idea that God continually creates, it is important to affirm the contingency of the (...)
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  39. Thomas Aquinas and William E. Carroll on Creatio ex Nihilo: A Response to Joseph Hannon’s “Theological Objections to a Metaphysicalist Interpretation of Creation”.Ignacio Silva - 2021 - Theology and Science:01-09.
    Joseph Hannon has expressed a most surprising objection to Aquinas scholar Prof William E. Carroll in his latest paper “Theological Objections to a Metaphysicalist Interpretation of Creation.” The main claim is that Prof. Carroll misunderstands Aquinas' doctrine of creatio ex nihilo by reducing it to a metaphysical notion, rather than considering it in its full theological sense. In this paper I show Hannon's misinterpretation of Carroll's and Thomas Aquinas' thought, particularly by stressing the dependence that the doctrine of (...)
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  40.  52
    Craig Carter on Creatio ex Nihilo and Classical Theism.Andrew Hollingsworth & Jordan L. Steffaniak - 2021 - Philosophia Christi 23 (2):249-269.
    In several recent publications, Craig A. Carter argues that classical theism is the only model of God that can consistently affirm the Christian doctrine of creatio ex nihilo. He claims that because competing models of God deny true transcendence of God they cannot affirm creatio ex nihilo. We argue that Carter’s claim is false and that his argument is both unclear and fallacious. We further argue that creatio ex nihilo is consistent with other models of God, (...)
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  41.  40
    Where Do Substantial Forms Come From? —A Critique of the Theistic Evolution of Mariusz Tabaczek.O. P. Michael Chaberek & Monika Metlerska-Colerick - 2024 - Nova et Vetera 22 (1):239-254.
    In lieu of an abstract, here is a brief excerpt of the content:Where Do Substantial Forms Come From?—A Critique of the Theistic Evolution of Mariusz Tabaczek*Michael Chaberek O.P. and Monika Metlerska-ColerickIntroductionThe question posed in the present article is whether it is possible to be a proponent of theistic evolution and, at the same time, of the metaphysical [End Page 239] principles elaborated by St. Thomas Aquinas. The authors of Thomistic Evolution: a Catholic Approach to Understanding Evolution in the Light of (...)
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  42.  14
    The Apocalypse of Wisdom: Louis Bouyer's Theological Recovery of the Cosmos by Keith Lemna.Aaron Williams - 2022 - Nova et Vetera 20 (4):1353-1359.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Apocalypse of Wisdom: Louis Bouyer's Theological Recovery of the Cosmos by Keith LemnaAaron WilliamsThe Apocalypse of Wisdom: Louis Bouyer's Theological Recovery of the Cosmos by Keith Lemna (Brooklyn, NY: Angelico, 2019), xxx + 488 pp.Keith Lemna has done the theological world a great service. In The Apocalypse of Wisdom: Louis Bouyer's Theological Recovery of the Cosmos, he offers the English-speaking world for the first time a monograph (...)
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  43. The Universe, the ‘body’ of God. About the vibration of matter to God’s command or The theory of divine leverages into matter.Tudor Cosmin Ciocan - 2016 - Dialogo 3 (1):226-254.
    The link between seen and unseen, matter and spirit, flesh and soul was always presumed, but never clarified enough, leaving room for debates and mostly controversies between the scientific domains and theologies of a different type; how could God, who is immaterial, have created the material world? Therefore, the logic of obtaining a result on this concern is first to see how religions have always seen the ratio between divinity and matter/universe. In this part, the idea of a world personality (...)
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  44.  35
    The Wonder of Immanence: Merleau‐Ponty and the Problem of Creation.Andreas Nordlander - 2013 - Modern Theology 29 (2):104-123.
    This article discusses two related concerns at the heart of Maurice Merleau‐Ponty's philosophical project, namely the belongingness of human beings within the world and their creative participation in the unfolding of meaning. Merleau‐Ponty's original development of these themes is proposed as a key resource for a theology desiring to affirm the wonder and value of immanence. It is then shown, however, that because Merleau‐Ponty understands theology to operate with a contrastive understanding of the relation between God and the world, he (...)
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  45. Infinity machines and creation ex nihilo.Jon Perez Laraudogoitia - 1998 - Synthese 115 (2):259-265.
    In this paper a simple model in particle dynamics of a well-known supertask is constructed (the supertask was introduced by Max Black some years ago). As a consequence, a new and simple result about creation ex nihilo of particles can be proved compatible with classical dynamics. This result cannot be avoided by imposing boundary conditions at spatial infinity, and therefore is really new in the literature. It follows that there is no reason why even a world of rigid (...)
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    (1 other version)Theological misinterpretations of current physical cosmology.Adolf Grünbaum - 1996 - Foundations of Physics 26 (4):523-543.
    In earlier writings, I argued that neither of the two major physical cosmologies of the 20th century support divine creation, so that atheism has nothing to fear from the explanations required by these cosmologies. Yet theists ranging from Augustine, Aquinas, Descartes, and Leibniz to Richard Swinburne and Philip Quinn have maintained that, at every instant anew, the existence of the world requires divine creation ex nihilo as its cause. Indeed, according to some such theists, for (...)
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  47.  38
    Concurrentism: A Philosophical Explanation.Louis A. Mancha - 2003 - Dissertation, Purdue University
    The main focus of this dissertation is the late medieval doctrine of Concurrentism. Concurrentists hold that God is immediately, causally involved in every event in nature, and yet so are creatures: For any natural effect to obtain, both God and creature must make a genuine causal contribution to the effect. Yet the presence of God's immanent activity in nature is claimed to not overdetermine or render otiose the real and necessary causal input of creatures. I develop and defend this view (...)
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  48.  8
    Panentheism and classical theism.Comments on the basis of Jacek Wojtysiak's criticism of Józef Życiński's position.Piotr Gutowski - 2022 - Analiza I Egzystencja 57:49-69.
    Panentheism and classical theism. Comments on the basis of Jacek Wojtysiak’s criticism of Józef Życiński’s position The article was inspired by the tenth anniversary of the death of Archbishop Życiński and the article containing polemic with his panentheism published by Wojtysiak. Wojtysiak claims that the essence of theism is the thesis about the existential selfsufficiency of God and the resulting asymmetry of his causal relationship with the world, which consists in the fact that God can exert causal influence on the (...)
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  49. Creatio ex nihilo – a genuinely philosophical insight derived from Plato and Aristotle? Some notes on the treatise on the harmony between the two Sages.Benjamin Gleede - 2012 - Arabic Sciences and Philosophy 22 (1):91-117.
    The article aims at demonstrating that in attributing the creatio ex nihilo to both Plato and Aristotle as their unanimous philosophical conviction the Treatise on the Harmony between the Two Sages deeply depends upon the Neoplatonic reading of those two philosophers. The main obstacles for such a view in the works of the two sages are Plato's assumption of a precosmic chaos in the Timaeus and Aristotle's denial of any efficient causality to the unmoved mover in the Metaphysics. Both (...)
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  50. The timing of divine conservation : pushes, nudges, and merry-go-rounds.David Vander Laan - 2021 - In Gregory E. Ganssle (ed.), Philosophical Essays on Divine Causation. New York, NY: Routledge.
    Against the historically widespread view that divine conservation is a continuation of the act of creation, William Lane Craig argues that conservation is a different kind of act since, unlike creation ex nihilo, it is diachronic and it acts on a patient. Timothy Miller poses a timing objection against Craig's view, arguing that on such a view either the existence of a conserved entity is discontinuous, or the conserving activity overdetermines its effect, or the conserving activity (...)
     
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