Original Monotheism: a Signal of Transcendence Challenging
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The Invention Of
How Did God Get Started? COLIN WELLS the usual suspects One day in the Middle East about four thousand years ago, an elderly but still rather astonishingly spry gentleman took his son for a walk up a hill. The young man carried on his back some wood that his father had told him they would use at the top to make an altar, upon which they would then perform the ritual sacrifice of a burnt offering. Unbeknownst to the son, however, the father had another sort of sacrifice in mind altogether. Abraham, the father, had been commanded, by the God he worshipped as supreme above all others, to sacrifice the young man himself, his beloved and only legitimate son, Isaac. We all know how things turned out, of course. An angel appeared, together with a ram, letting Abraham know that God didn’t really want him to kill his son, that he should sacrifice the ram instead, and that the whole thing had merely been a test. And to modern observers, at least, it’s abundantly clear what exactly was being tested. Should we pose the question to most people familiar with one of the three “Abrahamic” religious traditions (Judaism, Christianity, Islam), all of which trace their origins to this misty figure, and which together claim half the world’s population, the answer would come without hesitation. God was testing Abraham’s faith. If we could ask someone from a much earlier time, however, a time closer to that of Abraham himself, the answer might be different. The usual story we tell ourselves about faith and reason says that faith was invented by the ancient Jews, whose monotheistic tradition goes back to Abraham. -
The Need to Believe in Life After Death Questions About Islam?
“To the righteous soul will be said: O (thou) soul, in In the Name of Allah, the Most Gracious, the Most Merciful (complete) rest and satisfaction! Come back to your Lord, well pleased (yourself), and well pleasing unto Him! Enter you, then, among my devotees! And enter you My “To the righteous soul will be said: O (thou) soul, in (complete) rest and satisfaction! Heaven!” [Al-Qur’an 89:27] Come back to your Lord, well pleased (yourself), and well pleasing unto Him! Enter you, then, among my devotees! And enter you My Heaven!” [Al-Qur'an 89: 27-28] In Islam, an individual's life after death or Him in the heavens or in the earth,but it is in a clear their Hereafter, is very closely shaped by Record.That He may reward those who believe and do their present life. Life after death begins with good works.For them are pardon and a rich provision. the resurrection of man, after which there will But those who strive against our revelations, come a moment when every human will be shaken as challenging (Us), theirs will be a painful doom of they are confronted with their intentions and wrath.” [Al-Qur’an: 34: 3-5] deeds, good and bad, and even by their failure to do good in this life. On the Day of Judgment the entire record of people from the age of puberty The need to believe in life after death will be presented before God. God will weigh Belief in life after death has always been part of the ath Lifeafter De everyone’s good and bad deeds according to His teachings of the Prophets and is an essential condition Questions about Islam? Mercy and His Justice, forgiving many sins and of being a Muslim.Whenever we are asked to do or would you like to: multiplying many good deeds. -
On Natural Causes: Implications for a Teleological View of the World
ON NATURAL CAUSES Implications for a teleological view of the world Joseph D. Renick1 March 15, 2020 Methodological naturalism is a guiding principle imposed on scientific methodology that limits science to the consideration of natural causes alone where “natural causes” explicitly means “non- supernatural causes”. Its principle role is to protect the teaching of biological evolution in public schools from challenges to its veracity posed by evidence of design in nature where, under the scrutiny of methodological naturalism, all such evidence is labelled “religion, not science”. However, an objective consideration of the reasoning involved in scientific methodology leads to the conclusion that the meaning of “natural causes” should be based on what a natural cause is, not on what it is not. This observation surprisingly leads to the proposition that both law and design must be viewed as natural causes. Further, it is evident that law and design are unified in nature and if they are unified in nature, they must also be unified in the natural sciences. This leads to the proposition that if law and design are unified in the natural sciences, they must also be unified in science education in public schools. We conclude that methodological naturalism has a legitimate role in its oversight of the methods of science, but that oversight must be limited to the methods themselves, not the metaphysical implications that might arise as a result of those methods. Otherwise, methodological naturalism functions as metaphysical naturalism. Methodological naturalism is a guiding principle imposed on scientific methodology that limits science to the consideration of natural causes alone. -
Kant's Theoretical Conception Of
KANT’S THEORETICAL CONCEPTION OF GOD Yaron Noam Hoffer Submitted to the faculty of the University Graduate School in partial fulfillment of the requirements for the degree Doctor of Philosophy in the Department of Philosophy, September 2017 Accepted by the Graduate Faculty, Indiana University, in partial fulfillment of the requirements for the degree of Doctor of Philosophy. Doctoral Committee _________________________________________ Allen W. Wood, Ph.D. (Chair) _________________________________________ Sandra L. Shapshay, Ph.D. _________________________________________ Timothy O'Connor, Ph.D. _________________________________________ Michel Chaouli, Ph.D 15 September, 2017 ii Copyright © 2017 Yaron Noam Hoffer iii To Mor, who let me make her ends mine and made my ends hers iv Acknowledgments God has never been an important part of my life, growing up in a secular environment. Ironically, only through Kant, the ‘all-destroyer’ of rational theology and champion of enlightenment, I developed an interest in God. I was drawn to Kant’s philosophy since the beginning of my undergraduate studies, thinking that he got something right in many topics, or at least introduced fruitful ways of dealing with them. Early in my Graduate studies I was struck by Kant’s moral argument justifying belief in God’s existence. While I can’t say I was convinced, it somehow resonated with my cautious but inextricable optimism. My appreciation for this argument led me to have a closer look at Kant’s discussion of rational theology and especially his pre-critical writings. From there it was a short step to rediscover early modern metaphysics in general and embark upon the current project. This journey could not have been completed without the intellectual, emotional, and material support I was very fortunate to receive from my teachers, colleagues, friends, and family. -
The Encounter Between Naturalistic Atheism and Christian Theism
Michael Peterson The Encounter Between Naturalistic Atheism and Christian Theism Michael Peterson (b. 1950) sets the debate between atheism and theism in the larger context of a worldview conflict between naturalism, which entails atheism, and Christian belief, which entails theism. He tries to show that Christian theism has intellectual resources that can handle both arguments against theism and arguments for atheism. Then he compares the capacity of atheistic naturalism and Christian theism to generate credible explanations of many important features of reality, such as consciousness, mind, morality, and personhood. He concludes that such impressive phenomena are not likely to occur in a naturalistic universe and that naturalists provide explanations of them that are reductionistic and strained. However, in a universe described by Trinitarian Christian theism, which was cre ated by a supremely intelligent, moral, personal, and relational being, it is much more likely that finite consciousness, mind, morality, and personhood would arise. n academia and broader society, the intellectual of reality. An explanation of everything is a I conflict between theism and atheism continues. worldview-a comprehensive conceptual frame Theism is the belief that an omnipotent, omniscient, work that makes sense of important features of life and perfectly good personal spiritual being exists and the world. Both theists and atheists advance who is creator and sustainer of the universe; this key arguments and cite significant evidence for being is designated God. Positive atheism is the their positions. Thorough worldview assessment belief that God does not exist, i.e., the denial of must evaluate all of the arguments, pro and con, theism. -
Monism and Monotheism in Al-Ghaz Lı's Mishk T Al-Anw R
Monism and Monotheism in al-Ghaz�lı’s Mishk�t al-anw�r Alexander Treiger YALE UNIVERSITY It is appropriate to begin a study on the problem of Monism versus Monotheism in Abü ˘�mid al-Ghaz�lı’s (d. 505/1111) thought by juxtaposing two passages from his famous treatise Mishk�t al-anw�r (‘The Niche of Lights’) which is devoted to an interpretation of the Light Verse (Q. 24:35) and of the Veils ˘adıth (to be discussed below).1 As I will try to show, the two passages represent monistic and monotheistic perspectives respectively. For the purposes of the present study, the term ‘monism’ refers to the theory, put forward by al-Ghaz�lı in a number of contexts, that God is the only existent in existence and the world, considered in itself, is ‘sheer non-existence’ (fiadam ma˛∂); while ‘monotheism’ refers to the view that God is the one of the totality of existents which is the source of existence for the rest of existents. The fundamental difference between the two views lies in their respective assessments of God’s granting existence to what is other than He: the monistic paradigm views the granting of existence as essentially virtual so that in the last analysis God alone exists, whereas the monotheistic paradigm sees the granting of existence as real.2 Let us now turn to the passages in question. Passage A: Mishk�t, Part 1, §§52–43 [§52] The entire world is permeated by external visual and internal intellectual lights … Lower [lights] emanate from one another the way light emanates from a lamp [sir�j, cf. -
UC Santa Barbara Dissertation Template
UNIVERSITY OF CALIFORNIA Santa Barbara Protestant Missions, Seminaries and the Academic Study of Islam in the United States A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Religious Studies by Caleb D. McCarthy Committee in charge: Professor Juan E. Campo, Chair Professor Kathleen M. Moore Professor Ann Taves June 2018 The dissertation of Caleb D. McCarthy is approved. _____________________________________________ Kathleen M. Moore _____________________________________________ Ann Taves _____________________________________________ Juan E. Campo, Committee Chair June 2018 Protestant Missions, Seminaries and the Academic Study of Islam in the United States Copyright © 2018 by Caleb D. McCarthy iii ACKNOWLEDGEMENTS While the production of a dissertation is commonly idealized as a solitary act of scholarly virtuosity, the reality might be better expressed with slight emendation to the oft- quoted proverb, “it takes a village to write a dissertation.” This particular dissertation at least exists only in light of the significant support I have received over the years. To my dissertation committee Ann Taves, Kathleen Moore and, especially, advisor Juan Campo, I extend my thanks for their productive advice and critique along the way. They are the most prominent among many faculty members who have encouraged my scholarly development. I am also indebted to the Council on Information and Library Research of the Andrew C. Mellon Foundation, which funded the bulk of my archival research – without their support this project would not have been possible. Likewise, I am grateful to the numerous librarians and archivists who guided me through their collections – in particular, UCSB’s retired Middle East librarian Meryle Gaston, and the Near East School of Theology in Beriut’s former librarian Christine Linder. -
Emotional Doubt and Divine Hiddenness
Eruditio Ardescens The Journal of Liberty Baptist Theological Seminary Volume 1 Issue 2 Volume 1, Issue 2 (Spring 2014) Article 1 5-2014 Emotional Doubt and Divine Hiddenness A. Chadwick Thornhill Liberty University Baptist Theological Seminary Follow this and additional works at: https://digitalcommons.liberty.edu/jlbts Part of the Practical Theology Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Thornhill, A. Chadwick (2014) "Emotional Doubt and Divine Hiddenness," Eruditio Ardescens: Vol. 1 : Iss. 2 , Article 1. Available at: https://digitalcommons.liberty.edu/jlbts/vol1/iss2/1 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in Eruditio Ardescens by an authorized editor of Scholars Crossing. For more information, please contact [email protected]. Emotional Doubt and Divine Hiddenness A. Chadwick Thornhill* Emotionally motivated doubts concerning one’s religious faith can generate severe pain and anxiety in the life of a believer. These doubts may generate both emotional and physical problems that also significantly affect their health. Os Guinness in speaking of this type of doubt asserts, “no one is hurt more than the doubter. Afraid to believe what they want to believe, they fail to believe what they need to believe, and they alone are the losers.” 1 While recent Christian scholarship has begun to be more attentive to this issue as it pertains to addressing the emotional doubts of the church community, much more work needs to be done concerning this prevalent issue. One issue in particular which may motivate emotional doubt and permit it to fester is that of divine hiddenness, or the silence of God. -
Thomas Aquinas' Argument from Motion & the Kalām Cosmological
University of Central Florida STARS Honors Undergraduate Theses UCF Theses and Dissertations 2020 Rethinking Causality: Thomas Aquinas' Argument From Motion & the Kalām Cosmological Argument Derwin Sánchez Jr. University of Central Florida Part of the Philosophy Commons Find similar works at: https://stars.library.ucf.edu/honorstheses University of Central Florida Libraries http://library.ucf.edu This Open Access is brought to you for free and open access by the UCF Theses and Dissertations at STARS. It has been accepted for inclusion in Honors Undergraduate Theses by an authorized administrator of STARS. For more information, please contact [email protected]. Recommended Citation Sánchez, Derwin Jr., "Rethinking Causality: Thomas Aquinas' Argument From Motion & the Kalām Cosmological Argument" (2020). Honors Undergraduate Theses. 858. https://stars.library.ucf.edu/honorstheses/858 RETHINKING CAUSALITY: THOMAS AQUINAS’ ARGUMENT FROM MOTION & THE KALĀM COSMOLOGICAL ARGUMENT by DERWIN SANCHEZ, JR. A thesis submitted in partial fulfillment of the requirements for the Honors in the Major Program in Philosophy in the College of Arts and Humanities and in the Burnett Honors College at the University of Central Florida Orlando, Florida Fall Term 2020 Thesis Chair: Dr. Cyrus Zargar i ABSTRACT Ever since they were formulated in the Middle Ages, St. Thomas Aquinas’ famous Five Ways to demonstrate the existence of God have been frequently debated. During this process there have been several misconceptions of what Aquinas actually meant, especially when discussing his cosmological arguments. While previous researchers have managed to tease out why Aquinas accepts some infinite regresses and rejects others, I attempt to add on to this by demonstrating the centrality of his metaphysics in his argument from motion. -
The Teleological Argument Looks at the Purpose of Something and from That
The teleological argument looks at the purpose of something and Cosmological arguments start with observations about the way The Third Way: contingency and necessity William Paley (1742 – 1805) observed that complex objects work from that he reasons that God must exist. Aquinas (1224 – 1274) the universe works and from there these try to explain why the with regularity, (seasons, gravity, etc). This order seems to be the gave five ‘ways’ of proving God exists and this, his teleological universe exists. Aquinas gives three versions of the cosmological Aquinas’ point here is that everything in the universe is result of the work of a designer who has put this regularity and arguments, starting with three different (although similar) argument, is the fifth of his five ways. contingent – it relies on something to have brought it into order into place deliberately and with purpose. For example, the observations: motion, causation and contingency. Aquinas, influenced by Aristotle, believed that all things have a existence and also things to let it continue to exist. eye is constructed perfectly to see. For Palely, all of this pointed to purpose, but we cannot achieve that purpose without something The First Way: the unmoved mover a designer, who is God. In nature, there are things that are possible ‘to be’ and to make it happen – some sort of guide, which is God. Inspired by Aristotle, Aquinas noticed that the ways in which things ‘not to be’ (contingent beings) The analogy of the watch move or change (changing state is a form of motion) must mean These things could not always have existed because that something has made that motion take place. -
Pandeism - Wikipedia, the Free Encyclopedia
Pandeism - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Pandeism Pandeism From Wikipedia, the free encyclopedia Pandeism or Pan-Deism (from Greek: πάν pan "all" and Part of a series on Latin: deus meaning "God" in the sense of deism), is a term describing religious beliefs incorporating or mixing logically God reconcilable elements of pantheism (that "God", or its metaphysical equivalent, is identical to the Universe) and General conceptions deism (that the creator-god who designed the Universe no Agnosticism · Apatheism · Atheism · Deism longer exists in a status where it can be reached, and can Henotheism · Monolatrism · Monotheism instead be confirmed only by reason). It is therefore most Panentheism · Pantheism · Transtheism particularly the belief that the Creator of the Universe actually became the Universe, and so ceased to exist as a [1][2] Specific conceptions separate and conscious entity. Creator · Architect · Demiurge · Devil Sustainer · Lord · Father · Monad It is through this incorporation pandeism claims to answer Oneness · Mother · Supreme Being · The All primary objections to deism (why would God create and Personal · Unitarianism · Ditheism · Trinity then not interact with the Universe?) and to pantheism (how in Abrahamic religions did the Universe originate and what is its purpose?). (Bahá'í Faith, Christianity, Islam, Judaism) in Ayyavazhi · in Buddhism · in Hinduism in Jainism · in Sikhism · in Zoroastrianism Contents Attributes Eternalness · Existence · Gender 1 A pantheistic form of deism Names (God) -
Life After Death and the Devastation of the Grave
In Michael Martin and Keith Augustine, eds., The Myth of an Afterlife: The Case Against Life After Death, Rowman & Littlefield 2015. Life After Death and the Devastation of the Grave Eric T. Olson 1. Life After Death One of the fundamental questions of human existence is whether there is life after death. If we had an oracle willing to answer just one philosophical question by saying “Yes” or “No,” this is the one that many of us would ask. Not being an oracle, I am unable to tell you whether there is an afterlife. But I can say something about whether there could be. Is it even possible? Or is the hope that we have life after death as vain as the hope that we might find the largest prime number? One way to think about whether there could be life after death is to ask what would have to be the case for us to have it. If it were possible, how might it be accomplished? Suppose you wanted to know whether it was possible for a hu- man being to visit another galaxy and return to earth. To answer this question, you would need to know what such a journey would involve. What sort of spaceship or other means of transport would it require? How fast would it have to go, and how long would the journey take? Only once you knew such things would you be able to work out whether it could possibly be done. In the same way, we need to know what our having life after death would require in order to see whether it is possible.