This book offers the most extensive exploration of divine temporality to date. It focuses on five main questions. First, what is time? Second, how is God responsible for the existence of time? Third, what does it mean to say that God is temporal? Fourth, what kind of structure might God give to a time series? Fifth, what are the implications for theological doctrines such as the Trinity, creation, providence, and life after death? The author offers a deep, critical engagement with the Christian tradition but also goes beyond to build analytic bridges to Jewish, Islamic, Hindu, and Jainist philosophical theology. The book provides an up-to-date discussion of issues within analytic metaphysics, philosophy of time, and philosophy of religion and draws on the resources of contemporary systematic, historical, and biblical theology.
Is time a creation of God? How can God be considered eternal, if he is responsible for the existence of time? Is God temporal or is he timeless? The relationship between God and time has been an object of inquiry in philosophical and theological traditions around the world for centuries. This volume takes up these and other questions, presenting a range of answers not only as brought forth in European philosophical traditions and in early Christianity, Judaism and Islam, but also positions taken by mediaeval Indian theologians and in the influential traditions of early Buddhism. Traditionally, discussions have focused on questions such as whether time is a necessary concomitant of God’s existence, or whether time should be identified with God. But there is a further question: did these traditions develop their own unrelated and independent view of God and time? Or are there similarities in their reflections? This volume, with contributions of scholars from various relevant fields, offers a novel approach to these inquiries. When taken as a whole, it provides new momentum to contemplation on an age-old enigma.
Omnipotence is dead. At least it should be. It has no biblical support. And it dies a death of a thousand qualifications in philosophy. Those harmed and hurting wonder why an omnipotent God doesn't prevent pointless pain. The problem of evil buries omnipotence six feet under. But the death of omnipotence is not the death of God. In this ground-breaking book, best-selling and award-winning author Thomas Jay Oord explains why omnipotence should be rejected. But Oord offers a replacement: amipotence, the power of uncontrolling love. If we think love shapes and guides God's power, we make better sense of life. And better sense of the Bible. Amipotence explains why God doesn't prevent genuine evil and overcomes other obstacles to belief. An amipotent Spirit empowers all that is loving, true, beautiful, and good. No book makes a bolder but more needed argument for why God is not all-powerful. In this book, those who care about love, scripture, and logic find what they've been looking for. Get a copy of The Death of Omnipotence and Birth of Amipotence! Endorsements: "Omnipotence has long been considered a basic, non-negotiable, characteristic of God. But is it biblical? And does it push us toward theological landmines that blow up faith? In this book, Oord, with his typical gentle candor, lays out the complex issues in clear and readable chunks. In the end, Oord points to the beauty and comfort of a God who is uncontrolling love." - Peter Enns, professor of biblical studies at Eastern University, author of Curveball "Thomas Jay Oord challenges one of the most fundamental attributes of God—omnipotence. He discloses that a narrow view of God as ‘Almighty’ is neither biblical nor adequately describes the God of Jesus Christ. Oord offers a new view of God as ‘amipotent.’ The power of God is the power of love, and the power of unconditional love is our strength. Oord has made an important contribution to restoring the biblical God, a God who is ever faithful in love, not a power over us but the power beneath our wings." - Ilia Delio, OSF, Josephine C. Connelly Endowed Chair in Theology, Villanova University "Omnipotence is widely believed to be one of the most important attributes of God. In this book, Thomas Jay Oord proposes a highly original and thought-provoking thesis: instead of omnipotent, God should be considered ‘amipotent.’ This is an important book which can radically change the way we approach central problems in philosophy of religion and philosophical theology." - Yujin Nagasawa, H. G. Wood Professor of the Philosophy of Religion, University of Birmingham "Finally God’s love has been saved from God’s control—faithfully, definitively, attractively! In this vibrantly accessible work, Thomas Jay Oord puts to rest the demoralizing, incoherent, and by the way nonbiblical notion of controlling omnipotence, used to justify endless injustice. In its stead, he unleashes ‘amipotence’— code for the power of love. Its time has come: preach it, teach it, live it!" - Catherine Keller, Drew Theological School, and Author of Political Theology of Love "This book provides a provocative argument that cannot be easily dismissed. This is the kind of nuance that contemporary debates over models of God need to consider." - R.T. Mullins, Professor of Philosophical Theology, University of Lucerne "Oord charts a path to theological freedom from the tyranny of an omnipotent God. This book is theology at its best: grounded in scripture, rooted in love, and engaged with brilliant and spirit-filled minds. If you have found yourself (rightfully!) unable to accept the horrifying implications of omnipotence but struggle to conceive of a God worth calling “God” ... good news! This is the book for you." - Sarah Lane Ritchie, Science & Religion Scholar
This book critically assesses arguments for the existence of the God of classical theism, develops an innovative account of objects’ persistence, and defends new arguments against classical theism. The authors engage the following classical theistic proofs: Aquinas’s First Way, Aquinas’s De Ente argument, and Feser’s Aristotelian, Neo-Platonic, Augustinian, Thomistic, and Rationalist proofs. The authors also provide the first systematic treatment of the ‘existential inertia thesis’. By connecting the thesis to relativity theory and recent developments in the philosophy of physics, and by developing a variety of novel existential-inertia-friendly explanations of persistence, they mount a formidable new case against classical theistic proofs. Finally, they defend new arguments against classical theism based on abstract objects and changing divine knowledge. The text appeals to students, researchers, and others interested in classical theistic proofs, the existence and nature of God, and the ultimate explanations of persistence, change, and contingency.
This Element shows Open theism as a monotheist model of God according to which the future is objectively open-ended, not just from the finite perspective of creation, but from God's perspective as well. This Element has three main sections. The first carefully defines open theism, distinguishes its major variants, compares it to other monotheistic models, and summarizes its history. The second develops biblical and philosophical arguments for open theism against its main rivals, emphasizing a novel philosophical argument that a causally open future must also be ontically, alethically, epistemically, and providentially open as well. The third responds to common objections against open theism related to perfect being theology, the ethics of risk-taking, biblical prophecy, and theological tradition.
This book offers the most extensive exploration of divine temporality to date, providing an up-to-date discussion of issues within analytic metaphysics, philosophy of time, and philosophy of religion, and draws on the resources of contemporary systematic, historical, and biblical theology.
The claim that God is timeless has been the majority view throughout church history. However, it is not obvious that divine timelessness is compatible with fundamental Christian doctrines such as creation and incarnation. Theologians have long been aware of the conflict between divine timelessness and Christian doctrine, and various solutions to these conflicts have been developed. In contemporary thought, it is widely agreed that new theories on the nature of time can further help solve these conflicts. Do these solutions actually solve the conflict? Can the Christian God be timeless? The End of the Timeless God sets forth a thorough investigation into the Christian understanding of God and the God-world relationship. It argues that the Christian God cannot be timeless.
In Christian theology, the teaching that Christ possessed both a human and divine will is central to the doctrine of two natures, but it also represents a logical paradox, raising questions about how a person can be both impeccable and subject to temptation. This volume explores these questions through an analytic theology approach, bringing together 15 original papers that explore the implications of a strong libertarian concept of free will for Christology. With perspectives from systematic theologians, philosophers, and biblical scholars, several chapters also offer a comparative theology approach, examining the concept of impeccability in the Muslim tradition. Therefore, this volume will be of interest to scholars and graduate students working in analytic theology, biblical scholarship, systematic theology, and Christian-Islamic dialogue.
An introductory exploration on the nature of emotions, and examination of some of the critical issues surrounding the emotional life of God as they relate to happiness, empathy, love, and moral judgments. Covering the different criteria used in the debate between impassibility and passibility, readers can begin to think about which emotions can be predicated of God and which cannot.
Editor Gregory Ganssle calls on four Christian philosophers to present and defend their views on the place of God in a time-bound universe. The positions taken up here include divine timeless eternity, eternity as relative timelessness, timelessness and omnitemporality, and unqualified divine temporality.
