Christian Philosophical Theology by Stephen T. Davis

By Stephen T. Davis

Christian Philosophical Theology constitutes a Christian philosopher's check the most important issues in Christian theology, together with trust in God, the character of God, the Trinity, christology, the resurrection of Jesus, the overall resurrection, redemption, and theological procedure. The publication is tightly argued, and quantities to a coherent clarification of and case for the Christian international view. even though written from a commonly Reformed Protestant point of view, and even if the writer doesn't steer clear of debatable issues, his objective is to offer a `merely Christian' international view (to adapt a little C. S. Lewis's recognized term). that's, he makes an attempt to write down up to attainable from the point of view of the wide centre of Christian figuring out.

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11: 9; Rom. 9: 20). Thirdly, contrary to all views that make God a physical object, like rocks and trees and human beings, God is a spirit (2 Chr. 6: 18; Jer. 23: 24; John 1: 18; 4: 24; 1 Tim. 1: 17; 6: 16). Fourthly, contrary to all views that make God limited or dependent on other beings, God is eternal, uncreated and (in God’s essential nature) changeless (Pss. 90: 1–4; 102: 25–7; Mal. 3: 6; Jas. 1: 17; Rev. 22: 13); there is no moment when God does not exist or is not God. 1 The scriptural references in the next two paragraphs beg many hermeneutical questions.

This is because of the fact that no matter how tall we imagine a tall person as being, we can always imagine one that is taller. But some properties do possess an intrinsic maximum. The property for a football team of ‘winning as many of its games as possible’ has an intrinsic maximum, and a team that is undefeated and untied possesses it. And the property of being powerful is such a property. A thing that is omni-powerful or omnipotent at a given time is a thing that can bring about any state of aVairs that is logically possible at that time.

Suppose we deWne a ‘theoretical atheist’ as someone who believes that God does not exist. And suppose we deWne a ‘practical atheist’ as someone who (whether a theoretical atheist or not) lives as if God does not exist. Then we would expect God to create a world in which theoretical and practical atheism can be, or at least can widely seem to be, rational. ’ No one is rationally free to deny them. We will expect God to create a world in which ‘God exists’ is not obviously true. In other words, God must hide, but not too well.

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