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The doctrine of divine simplicity is an important element of major monotheistic religions; not only Islamic and Jewish but also Christian theologians have affirmed and defended the doctrine. However, the historic doctrine is the subject of intense debate within these traditions. Historic expressions of the doctrine are surveyed, important objections are considered, and arguments in favor of the doctrine are summarized.
This Element discusses the roles played by the idea of God in René Descartes' epistemology, physics, and metaphysics, and problems arising from those roles. Section 1 gives an overview of Descartes' life, works, and reception, focusing on the extent to which he is a religious or a secular thinker. Section 2 focuses on the problem of the Cartesian circle generated by his claim that all human knowledge depends on knowledge of God. Section 3 explains the role of God in Descartes' physics and addresses problems concerning how God's causal activity relates to that of creatures, including how divine providence fits with human freedom and how voluntary bodily actions are consistent with the laws of nature. Section 4 explores Descartes' claim that God freely created the eternal truths, noting its implications for his theory of modality.
Alvin Plantinga is a noted American analytic philosopher who has written in the areas of philosophy of religion, metaphysics, epistemology, and apologetics. Plantinga's Christian commitments are a crucial part of his philosophical work since nearly all of Plantinga's writings have focused on explaining and defending Christian beliefs. He argues that there is no objection or set of objections that shows that Christianity is epistemically lacking, and as such, Christians can be fully rational, justified, and warranted in their religious beliefs. This Element discusses his work as a whole, and focuses on his contributions on the problem of evil, religious knowledge, science and religion, and Christian philosophy.
There are different approaches to modelling the divine, with each raising questions one needs to consider when employing them to produce a model. Outlining some of the most widely used methods is one of the goals of this Element, providing something of an introductory 'how-to' guide for divine modelling. Through discussing what models are, the different sources of data acquisition, how to acquire data via reason, how to sort data, and what we might think a model provides us with, this Element aims to give readers the resources to take on the task of modelling informatively and effectively for themselves.
This Element brings work from the philosophy of technology into conversation with media, religion, culture studies, and work in digital religion studies to explore examples of how popular media and emerging technologies are increasingly framed and understood through a distinct range of spiritual myths, metaphors, images, and representations of God. Working with three case studies about how internet memes, popular films, and media coverage of public philosophy link ideas about God and technology, this Element draws attention to common conceptions that describe a perceived relationship between religion and technology today. It synthesizes these discussions and categories and presents them in four distinct models, showing a range of ways in which the relationship between God and technology is commonly depicted. The Element seeks to create a platform for scholarly study and critical discourse on technology's religious and spiritual representation in digital and emerging media cultures and contexts through this work.
Theists maintain that God created the world and acts within it. However, opinions divide regarding the motives that rest behind and systematically structure God's actions ad extra, especially those actions pertaining to humanity. The major paradigms differ as to whether God is principally motivated (i) by the goal of glorifying Himself, or (ii) by the demands of His own holiness, or (iii) in perfect conformity to moral norms, or (iv) by perfect love. The challenge of providing a theoretical framework for understanding God's fundamental motives vis-à-vis creation constitutes the problem of divine motivation. This Element addresses this problem from a Christian perspective. It assesses leading divine motivational frameworks concerning God's engagement with humanity, and it defends one framework in particular: the Agapist Framework. According to this preferred framework, God's actions toward humans are fundamentally motivated by God's perfect love.
This Element explores the relevance of non-human animals to theology. It suggests that while Christian theology has so far been a thoroughly anthropocentric discipline, there are good reasons for treating animals as subjects worthy of theological reflection in their own right. The Element considers animals in the context of Christian ethics, investigates whether the violence and suffering found in evolutionary processes can be reconciled with a good God, and surveys some of the ways key theological doctrines may need to be altered in the light of what contemporary science teaches about human animals and non-humans.
Since Buddhism does not include a belief in a personal god instrumental to the creation of the world or to human salvation, it is often assumed that gods play no part in Buddhism at all. This Element complicates the simplistic assessment of Buddhism as an 'atheistic religion' and discusses the various roles deities play in Buddhist texts and practice. The Problem of God in Buddhism includes a comprehensive analysis of the Buddhist refutations of a creator God, the idea of salvation without divine intervention, the role of minor deities in Buddhism, the question of whether Buddhas and Bodhisattvas can function as gods in certain forms of Buddhism, and the notion of the sacred as apart from the divine in Buddhist traditions.
Thomas Reid was a theist and a philosopher; yet the exact relationship between philosophy and theology in his works is unclear and disputed. The aim of this Element is to clarify this relationship along three lines by exploring the status, function, and detachability of theism with respect to Reid's philosophy. Regarding the first, the author argues that belief in the existence of God is, for Reid, a non-inferential first principle. Regarding the second, the author argues that theism plays at least six different roles in Reid's philosophy. And, regarding the third, the author argues that, despite this, theism is largely detachable from Reid's concept of human rationality and philosophy. What emerges is a picture of the relationship between philosophy and theology in which both inquiries are motivated by natural human curiosity, and both are founded on principles of common sense.
The significance of our physical bodies is an important topic in contemporary philosophy and theology. Reflection on the body often assumes, even if only implicitly, idealizations that obscure important facts about what it means for humans to be 'enfleshed.' This Element explores a number of ways that reflection on bodies in their concrete particularities is important. It begins with a consideration of why certain forms of idealization are philosophically problematic. It then explores how a number of features of bodies can reveal important truths about human nature, embodiment, and dependence. Careful reflection on the body raises important questions related to community and interdependence. The Element concludes by exploring the ethical demands we face given human embodiment. Among other results, this Element exposes the reader to a wide diversity of human embodiment and the nature of human dependence, encouraging meaningful theological reflection on aspects of the human condition.
When religion is the site of abuse and trauma, it can deeply impact a person's ability to relate to God and engage in spiritual practice. As such, religious trauma is ripe for philosophical exploration. Section 1 of this Element provides a brief history of the concept of psychological trauma, contemporary accounts of its neurobiological basis, and its impact on human agency. Section 2 sketches a model of religious trauma through the first-person narratives of survivors and emerging psychological data. Section 3 explores the social epistemology of religious trauma, focusing on how failures of knowledge create space for religious abuse and the insights of survivors may help communities guard against it. The last two sections consider three perennial topics in philosophy of religion from the perspective of religious trauma: the problem of evil, the problem of divine hiddenness, and religious experience.
The main question of this Element is whether God has a personality. The authors show what the question means, why it matters, and that good sense can be made of an affirmative answer to it. A God with personality - complete with particular, sometimes peculiar, and even seemingly unexplainable druthers - is not at war with maximal perfection, nor is the idea irredeemably anthropomorphic. And the hypothesis of divine personality is fruitful, with substantive consequences that span philosophical theology. But problems arise here too, and new perspectives on inquiry itself. Our cosmos is blessed with weirdness aplenty. To come to know it is nothing less than to encounter a strange and untamed God.
The doctrine of the Trinity, proclaimed by Christians through the Nicene-Constantinople creed, is foundational to traditional Christian belief and worship of God. But is this doctrine logically coherent? How can there be three divine persons (Father, Son, and Holy Spirit), each is God, and yet there is only one God? This is a fundamental question for philosophers, but theologians have additional questions. This Element addresses philosophical and theological issues concerning the Trinity: Hermeneutical and Logical problems, Personal Pronouns, Monarchy, Equality, the Greek vs. Latin filioque debate, Real Relations, Unity of Action, Self-Knowledge in the Trinity, and Simplicity. Based on my recent rediscovery of the sixth ecumenical council's (Constantinople III) clarifications of Trinitarian doctrine, this Element introduces Conciliar Trinitarianism and shows how it responds to the issues, including a resolution to the fundamental logical question. It also compares Conciliar Trinitarianism with Miaphysite, neo-Sabellian, Social, and other models of the Trinity.
The Hebrew Bible contains two quite different divine personae. One is quick to anger and to exact punishment while the other is a compassionate God slow to anger and quick to forgive. One God distant, the other close by. This severe contrast posed a theological challenge for Jewish thought for the ages. This Element follows selected views in rabbinic literature, medieval Jewish philosophy, Jewish mystical thought, the Hasidic movement, modern Jewish theology, response to the Holocaust, and Jewish feminist theology. In the history of Jewish thought there was often a tendency to identify closely with the God of compassion.
Any modern, moderately intellectually mature (MMIM) believer in God faces a variety of epistemic defeaters of their belief in God. Epistemic defeaters challenge the rationality of a belief. After explaining the notion of a defeater and discussing various ways and targets of defeat, this Element categorizes the many defeaters of belief in God into four classes: rebutting, undercutting, base defeaters, and competence defeaters. Then, several general defeaters of theistic belief are examined in some detail: the superfluity argument, the problem of unpossessed evidence, various forms of debunking arguments, and a cumulative case competence defeater. The typical MMIM believer, it is argued, has resources to resist these defeaters, although the cumulative case competence defeater has some force. The strength of its force depends on the strength of grounds for theistic belief and of various defeaters and deflectors for the competence defeater. No easy general defeater of theistic belief is found.
This Element explores the connection between God and happiness, with happiness understood as a life of well-being or flourishing that goes well for the one living it. It provides a historical and contemporary survey of philosophical questions, theories, and debates about happiness, and it asks how they should be answered and evaluated from a theistic perspective. The central topics it covers are the nature of happiness (what is it?), the content of happiness (what are the constituents of a happy life?), the structure of happiness (is there a hierarchy of goods?), and the possibility of happiness (can we be happy?). It argues that God's existence has significant, positive, and desirable implications for human happiness.
Understanding C.S. Lewis's vocation is essential for reading his works well, as is knowing how he came to it: his long and winding philosophical journey and reoccurring experiences of 'Joy.' Lewis discounted 'proofs' in philosophical theology but offered key arguments in support of theism per se, and Christianity in particular. His account of “mere Christianity” shows the centrality of self-determination, an emphasis on Christ's human nature, and a relativizing of atonement theories. Finally, Lewis's understanding of faith, his attempts to make sense of petitionary and imprecatory prayers, and his emphasis on theosis/deification, are considered.
Why do religious militants think their actions are right or righteous? What keeps me from acting like them? Why do some religious persons act on their beliefs in charitable, inspiring and deeply humane ways? Is secularism the solution to religious violence, or is it part of the problem? This Element explores the vexed issue of violence done in the name of God, looking at the topic through the lens of peace and conflict studies, religious studies and historical studies. The beliefs of various communities, religious and secular, are explored, looking at how convictions inhibit and enable violence. This Element aims to foster a deeper and more nuanced understanding of the promises and perils of religion so that readers can better respond to a world filled with violence.
The perception that life on other planets would be, problematic for religious people, and indeed for religion itself, is a longstanding one. It is partially rooted in fact: astrobiological speculations have, on occasion, engendered religious controversies. Historical discussions are often far more nuanced, and less one-sided than often imagined. 'Exotheology' is a lively subdiscipline within several religious traditions. This Element offers a wide-ranging introduction to the multifarious 'problems of God and astrobiology', real and perceived. It covers major topics within Christian theology (e.g., creation, incarnation, salvation), as well as issues specific to Judaism, Islam, Buddhism, and Hinduism. It also discusses the very different perspectives offered by other (non)religious traditions, including Mormonism, various 'alien-positive' new religious movements (e.g., Heaven's Gate, Scientology, Raëlism), and the 'Ancient Astronaunt' theories popularized by Erich von Dāniken and the History channel's Ancient Aliens.
In this Element atheists cite animal pain as compelling evidence against the existence of the loving God portrayed in the Judeo-Christian Bible. William Rowe, Paul Draper, Richard Dawkins and others claim widespread unnecessary suffering exists in nature and challenge theism with the Evidential Problem of Natural Evil. This Element engages the scientific literature in order to evaluate the validity of those claims and offers a theodicy of God's providential care for animals through natural pain mitigating processes.