Relevant bibliographies by topics / Doctrine of panentheism

Academic literature on the topic 'Doctrine of panentheism'

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Published: 27 July 2024
Last updated: 28 July 2024

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Journal articles on the topic "Doctrine of panentheism"

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Crisp, Oliver D. "Against Mereological Panentheism." European Journal for Philosophy of Religion 11, no. 2 (June 20, 2019): 23. http://dx.doi.org/10.24204/ejpr.v11i2.2969.

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In this paper I offer an argument against one important version of panentheism, that is, mereological panentheism. Although panentheism has proven difficult to define, I provide a working definition of the view, and proceed to argue that given this way of thinking about the doctrine, mereological accounts of panentheism have serious theological drawbacks. I then explore some of these theological drawbacks. In a concluding section I give some reasons for thinking that the classical theistic alternative to panentheism is preferable, all things considered.
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Kim, Hiheon. "Minjung Messiah and Process Panentheism." Process Studies 37, no. 1 (April 1, 2008): 73–91. http://dx.doi.org/10.2307/44797240.

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Abstract This paper attempts to reinterpret the idea of minjung messiah, a major doctrine of Korean minjung theology, in order to reveal its nondualistic understanding of Christian eschatology, by using process non-substantialist metaphysics. In a dialogue with process panentheism, minjung theology gets philosophical languages to articulate its organic ideas of the relationships between historical liberation and eschatological salvation, minjung’s self-transcendence and divine providence, and history and the Kingdom of God.
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Crisp, Oliver. "Jonathan Edwards on the Divine Nature." Journal of Reformed Theology 3, no. 2 (2009): 175–201. http://dx.doi.org/10.1163/156973109x448724.

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AbstractIn the recent literature there have been several accounts of Jonathan Edwards's doctrine of God (Theology Proper). In this paper, I offer a rather different interpretation of Edwards, showing that his understanding of the divine nature is much more in keeping with the Reformed scholastic tradition in which he was educated, despite the fact that he ends up embracing a version of panentheism.
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Wynne, Jeremy J. "Serving the Coming God: The Insights of Jürgen Moltmann's Eschatology for Contemporary Theology of Mission." Missiology: An International Review 35, no. 4 (October 2007): 437–52. http://dx.doi.org/10.1177/009182960703500407.

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A critical and mutually enriching conversation may be facilitated between Jürgen Moltmann's eschatology and some of the concerns of contemporary theologians of mission. In the service of greater theological clarity, the following essay suggests four distinct lines of inquiry: how Moltmann's understanding of an “eschatologically open future” challenges the modern doctrine of cause and effect; the importance of a Trinitarian depiction of God as a sending God; Moltmann's proposal for a robust, Christian theology of history; and the scope of God's salvation, particularly as it is related to Moltmann's complicated and creative panentheism.
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Shin, Jongseock. "Reconceiving Trinitarian Creatorship and Redeemership through a Dialogue between Robert Jenson and Karl Barth: Soteriological Panentheism." Religions 15, no. 7 (July 15, 2024): 849. http://dx.doi.org/10.3390/rel15070849.

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In this article, I explore the significance of the protological and eschatological dimensions of the Trinity, critiquing and building upon the Trinitarian doctrines of Karl Barth and Robert Jenson. The traditional doctrine of the Trinity tends to separate the Triune God’s saving economy, which Barth attempts to reconcile via reclaiming their inseparability in his Church Dogmatics. However, Jenson critiques Barth for continuing to abstract the eternal life of God from God’s act in history and instead proposes an eschatological view of the immanent Trinity as the temporal fulfillment of God’s economic actions. By placing Barth and Jenson in mutual dialogue, I argue for a balanced integration of Barth’s and Jenson’s perspectives, asserting that both the primordial existence and the eschatological fulfillment of the Trinity are critical to understanding the Triune God as the Creator and Redeemer. At the end of the article, I propose a soteriological panentheism that aims to reconcile these dimensions. This scheme highlights the continuous, dynamic interaction between God’s eternal nature and temporal creation.
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Buckareff, Andrei A. "Omniscience, the Incarnation, and Knowledge de se." European Journal for Philosophy of Religion 4, no. 4 (December 22, 2012): 59–71. http://dx.doi.org/10.24204/ejpr.v4i4.260.

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A knowledge argument is offered that presents unique difficulties for Christians who wish to assert that God is essentially omniscient. The difficulties arise from the doctrine of the incarnation. Assuming that God the Son did not necessarily have to become incarnate, then God cannot necessarily have knowledge de se of the content of a non-divine mind. If this is right, then God’s epistemic powers are not fixed across possible worlds and God is not essentially omniscient. Some options for Christian theists are discussed, including rejecting traditional theism in favour of some version of pantheism or panentheism.
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Schumacher, Lydia. "The early Franciscan doctrine of divine immensity: Towards a middle way between classical theism and panentheism." Scottish Journal of Theology 70, no. 3 (August 2017): 278–94. http://dx.doi.org/10.1017/s0036930617000291.

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AbstractSince Augustine, western medieval thinkers have largely identified ‘simplicity’ as the most fundamental feature of the divine nature. Although the western tradition of thinking about God has often been regarded as relatively continuous, I will demonstrate in this paper that a separate line of thought developed amongst early thirteenth-century Franciscan thinkers. This new tradition stressed God's immensity or infinity. In doing so, I will argue, it instigated a fundamental shift in the way of conceiving the nature of God that holds profound promise for reconciling factions in systematic theology today, particularly between classical theists and panentheists.
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Dumsday, Travis. "Is Palamism a Form of Classical Theism, Theistic Personalism, Panentheism, or What? Some Conceptual Clarification for Analytic Philosophers." Philosophy of Religion: Analytic Researches 5, no. 2 (2021): 27–40. http://dx.doi.org/10.21146/2587-683x-2021-5-2-27-40.

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The precise understanding of “classical theism” varies somewhat within analytic philosophy of religion. Sometimes it is understood as something like a synonym for generic Christian theism (in contrast to deism or pantheism or the theisms of other world religions). Alternatively, the label is often understood by reference to a specific understanding of the doctrine of divine simplicity (namely that promulgated by such figures as Augustine, Anselm, and Aquinas) and the larger conception of God which flows from it. The latter usage of the label is quite common within the recent literature, such that classical theism in this sense is viewed as competing with other prominent ways of conceptualizing Christian theism, notably panentheism, theistic personalism, and open theism. Where does the Palamite understanding of God (normative within Eastern Orthodox theology) fall within a contemporary taxonomy of Christian theisms? I seek to answer this question. By way of a literature review consulting representative contemporary sources on the various alternative theisms plus Palamism, I clarify the distinctive commitments of each position and draw out their assorted conceptual relationships and interconnections. I then go on to suggest that Palamism is uniquely well-situated to function as a bridge-builder and corrective force within the current literature, capable of dialoguing productively with the aforementioned range of Christian theisms.
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Kamenchuk, Hegumen Anthony. "The specificity of early Christian ideas about divine providence in the context of ancient philosophy (from the 1st to the 3rd centuries)." Issues of Theology 3, no. 3 (2021): 302–21. http://dx.doi.org/10.21638/spbu28.2021.302.

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This article outlines the key features of the Christian understanding of divine providence in comparison with the philosophical trends of Antiquity from the 1st to the 3rd centuries (before Neoplatonism). The author identifies three paradigms of understanding divine providence in the ancient pagan philosophy of this period (atheistic, pantheistic and deistic) and in this context defines the Christian paradigm as “dialogical panentheism”. According to the author, Christianity at its core offers a worldview, which is uncharacteristic for paganism: the cosmos is focused on the implementation of a dialogue between man and God and the achievement of existential intimacy between the Creator and creation. It is also noted that Christianity, in contrast to ancient thought, placed an emphasis on the fact that the fundamental property of the higher Deity is His openness in relation to the Other, and not just self-contemplating or self-contained calmness. This, in turn, determines two other aspects in the Christian doctrine of providence: the all-pervading participation of God in the life of the world and His concern for the individual and those who are flawed. The author also says that the Orthodox understanding of providence is a harmonious middle between the extremes of pantheism and deism.
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Crisp, Oliver. "On the orthodoxy of Jonathan Edwards." Scottish Journal of Theology 67, no. 3 (June 26, 2014): 304–22. http://dx.doi.org/10.1017/s0036930614000131.

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AbstractJonathan Edwards had some strange ideas. He was an idealist like Berkeley. He denied that the world persists through time, claiming that it is continuously created out of nothing by God moment-by-moment. He also denied creaturely causal action in his doctrine of occasionalism. Moreover, he thought that the world is the necessary output of the essential creativity of the deity, embracing the idea that this is the best possible world. Often these views are not reported in popular accounts of his work, though they are widely known in the scholarly community. But is his position theologically orthodox? This article argues that he is faced with anEdwardsian Dilemma:Either he must admit that his theology proper implies that God is not metaphysically simple, or he must embrace pantheism. Neither horn seems particularly attractive. Of the two, the second seems less appealing than the first. Nevertheless, it looks as if the logic of his position presses in this direction. His idealism and Neoplatonic conception of God's necessary emanation of the world imply panentheism. When coupled with his doctrine of divine simplicity, it looks as if his position could be pressed in a pantheist direction. However, if he opts for the first horn, he must deny the doctrine of divine simplicity, which he endorses in a range of works. If God is simple, then it looks as if all his ideas imply one another and the divine essence. Yet the world is an emanation of divine ideas, which Edwards believes God constantly ‘communicates’. Suppose with Edwards that the world is an ordered series of divine ideas. Then it looks as if they must imply each other and the divine nature as well, given divine simplicity. Clearly this is intolerable, as far as orthodoxy goes. One option is for the Edwardsian to revise divine simplicity, so that God is merely a metaphysical simple like a soul. Then he may have distinct states and properties. However, in addition to this revision one would need to amend Edwards’ occasionalism because it provides an apparently insuperable problem of evil for his metaphysics. Thus, revising the first horn involves more than a little tinkering with the deep structures of Edwards’ thought. However, I argue that this is what the Edwardsian must do if she wants to hold onto a broadly orthodox Edwardsian view on these matters.
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Dissertations / Theses on the topic "Doctrine of panentheism"

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Brierley, Michael W. "The panentheist revolution : aspects of change in the doctrine of God in twentieth-century British theology." Thesis, University of Birmingham, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.442617.

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Haller, Immanuel. "Verhältnis zwischen Geist, Kirche und Gesellschaft bei Jürgen Moltmann und in der pfingstlichen Theologie der Gegenwart." Diss., 2016. http://hdl.handle.net/10500/22679.

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Text in German with German and English summaries
Die Pneumatologie ist ein aktuelles und insbesondere für die ökumenische Theologie entscheidendes Thema geworden. Die „Geistvergessenheit“ tritt immer mehr in den Hintergrund und schafft dadurch freien Raum für den noch nicht abgeschlossenen Prozess der „Wiederentdeckung des Heiligen Geistes“. Für eine missionale und gesellschaftsrelevante Theologie steht dabei immer wieder die Frage einer Verhältnisbestimmung zwischen Gott-Kirche-Gesellschaft im Fokus. Aus der Perspektive der Pneumatologie fehlen aber noch weitgehend Untersuchungen. Diese Arbeit will daher einen Beitrag leisten zur Diskussion, a) wie in der Theologie von Jürgen Moltmann – und im Vergleich dazu in der pfingstlichen Theologie der Gegenwart – Geist-Kirche-Gesellschaft aufeinander bezogen werden und zu welchem Ziel, und b) worin die Stärken und Schwächen des jeweiligen Ansatzes liegen und welche Konsequenzen daraus gezogen werden können. Durch den Vergleich der Modelle dieser zwei führenden Impulsgeber entsteht eine gute Grundlage für die Diskussion, wie das Verhältnis oder allenfalls die Wechselwirkung zwischen Geist, Kirche und Gesellschaft formuliert werden könnte.
Pneumatology became an ongoing and relevant topic, especially for the ecumenical theology. „The oblivion of the Spirit“ recedes to a large extend into the background and thus makes space for the process that has not yet been fully completed, that is to say, the „rediscovery of the Holy Spirit“. For a missional and socially relevant theology, the focus is again and again on the question of defining the relationship between God, Church and Society. From a pneumatological point of view the investigations are greatly lacking. Therefore, this paper intends to contribute to the discussion of a) how in Jürgen Moltmann’s theology – and in comparison to it in the current Pentecostal theology – Spirit, Church and Society relate to each other and to what purpose; and b) what are the strengths and weaknesses of each approach and which consequences can be drawn from them. By comparing the models of these two leading initiators, there occurs a solid basis for a discussion of how to define the relationship, or at best, the interplay between Spirit, Church and Society.
Philosophy, Practical and Systematic Theology
M. Th. (Systematic Theology)
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Books on the topic "Doctrine of panentheism"

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Panentheism in Hartshorne and Tillich: A creative synthesis. New York: P. Lang, 1995.

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2

(Editor), Philip Clayton, and Arthur Peacocke (Editor), eds. In Whom We Live and Move and Have Our Being: Panentheistic Reflections on God's Presence in a Scientific World. Wm. B. Eerdmans Publishing Company, 2004.

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Cooper, John W. Panentheism: The Other God of the Philosophers--From Plato to the Present. Baker Academic, 2006.

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Cooper, John W. Panentheism--The Other God of the Philosophers: From Plato to the Present. Baker Publishing Group, 2006.

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Everything is God: The radical path of nondual Judaism. Boston: Trumpeter, 2009.

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Welt - Geist - Gott: Erkundungen Zu Panpsychismus und Panentheismus. Aschendorff Verlag GmbH & Co. KG, 2020.

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