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Dissertations / Theses on the topic 'Theism'

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Published: 4 June 2021
Last updated: 1 August 2024

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1

Waggoner, Robert L. "Biblical theism vs. secular humanism a class to train theists to confront humanism /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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2

Chernikov, Dmitry A. "The Question of Subjective Immortality: A Comparison and Contrast of Process Theism with Classical Theism." [Kent, Ohio] : Kent State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=kent1236872783.

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Thesis (M.A.)--Kent State University, 2009.
Title from PDF t.p. (viewed Oct. 5, 2009 ) Advisor: David Odell-Scott. Keywords: Whitehead; Hartshorne; Thomas Aquinas; mises; process theism; immortality Includes bibliographical references (p. 67)
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3

Baird, James Oscar. "Human rationality as evidence for theism." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.316715.

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4

Donnelly, Matthew P. "A critical evaluation of freewill theism." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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5

Adams, Sarah Nicola. "Theism & the metaphysics of modality." Thesis, University of Leeds, 2015. http://etheses.whiterose.ac.uk/11178/.

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Much cutting-edge research has been produced in the quest to find out which metaphysical account of modality is best. Comparatively little rigorous investigation has been devoted to questioning whether such accounts are compatible with classical theism. This thesis remedies some of this neglect and charts some of this previously under-explored territory existing at the intersection of metaphysics and philosophy of religion. Such an investigation is important since salient among the tenets of classical theism are ones that are characteristically modal. Not only is the classical monotheistic deity supposed to exist and possess the various divine-making properties necessarily; many of these properties themselves seem to include a modal component. An omniscient being is one who could not fail to know some proposition (once it’s true); and an omnipotent being is such that, for an appropriate set of tasks, it could perform them. Classical theism also comprises modal commitments about non-divine individuals: everything distinct from God is supposed to be necessarily dependent upon God; and human beings are supposed to have been granted the freedom to do otherwise. In short, the unique metaphysical properties of a classical monotheistic deity burden the theist with substantial metaphysical and ethical commitments any theory of modality must uphold; this thesis questions which one may do so best. However, the discussion must be limited to a small number of theories. Those examined here explain modality in terms of something ultimately non-modal; either by reducing modality to something else (e.g., a particular ontology of possible worlds), or by denying that modal discourse has the function of describing, in a truth-apt way, some part of mind-independent reality. So this project is a partial investigation into a more specific question: which of these theories which deny that modality is fundamentally real best fits with theism?
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6

Davis, Richard Brian. "The Dependence Problem, theism, counterpossibles, and necessity." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq35140.pdf.

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7

Rosenkranz, Patrick Michael. "Existential orientation : atheism, theism and individual differences." Thesis, University of Newcastle Upon Tyne, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501228.

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Existential orientation denotes to what degree an individual believes in a theistic or atheistic worldview. As a construct it is akin to religiosity but extends the measurement of religion to include secular and naturalistic beliefs. This study has developed a measurement scale that conceptualises existential orientation. The scale, termed the Existential Orientation Scale (EOS), consists of 20 statements representing theistic and atheistic beliefs. The EOS was validated on a sample of internet users (N=227) and has shown promising validity and reability measures. As a scale, it can make distinctions between atheists, agnostics, mild and strong religious believers. In a large follow up study (N=854), individual differences between different degrees of existential orientation were investigated. Evolutionary considerations suggest that religious beliefs are associated with evolved social intelligence. Moreover, previous research has shown that women tend to be more religious than men across cultures. As women on average score higher on some aspects of social intelligence, an underlying causal explanation for these sex differences can be hypothesised.
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8

Burkette, Jerry W. Jr. "What Does Theism Add to Ethical Naturalism?" Thesis, Virginia Tech, 2018. http://hdl.handle.net/10919/83836.

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Recent literature seems to have opened up space for naturalistic theistic metaethics in a contemporary context, as proponents of divine command theories have tended to be restricted to either supernatural or theistic non-natural theories within existing taxonomies of normative theory. While perhaps encouraging for theists, would theism add anything substantive to theories of ethical naturalism? In this paper, I examine this question. I argue that theistic naturalism appears to incur certain objections as well as provide a plausible and explanatory constraint on content for theories of ethical naturalism. As a result, a corresponding challenge to non-theistic variants is raised.
Master of Arts
Realists, roughly summarized, are those metaethicists who believe that some moral propositions have truth values, that some (or at least one) of those propositions turn out to be true, and that if rational agents disagree on the truth value of a particular moral proposition, only one of them has the possibility of being correct. Broadly construed, moral realists tend to fall under one of two “tents”, preferring either naturalism (for which moral properties turn out to be wholly natural in constitution) or non-naturalism (which posits that at least some moral properties have, even if only partly, non-natural constituents as part of their make-up. Theists, who base their theories of morality on some facet of the nature or essence (or commands) of God, have tended to either be relegated in philosophical debate to a characterization of “supernaturalism” or to some seldom visited corner of the non-natural “tent” of moral realism. The former tends to limit theistic engagement in contemporary metaethical dialogue such that it can seem (at times) as if theists and non-theists are talking about two different subjects entirely. On the other hand, a non-naturalistic theory of theistic moral realism saddles the view with some fairly difficult metaphysical and epistemological baggage in the form of powerful objections levied against non-naturalistic theories in general. This paper explores another option for theism in light of very recent work by Gideon Rosen, namely his article examining the metaphysical implications of varieties of moral realism, particularly naturalistic ones. This article has already garnered a general characterization (within metaethical research, writ large) as being a “taxonomy” of naturalistic (and non-naturalistic, for that matter) theories. Specifically for my purposes here, Rosen suggests that divine command theory (and theistic metaethics in general) should be understood as being naturalistic in formulation. This would seem to be advantageous to theists, in that their metaethical theories might avoid either the bounded characterization of supernaturalism or the difficult challenges of non-naturalism. However, the theist, should she avail herself of naturalism in this regard, will need to tread carefully. Given that Rosen has couched his 'taxonomy' in terms of metaphysical grounding, I examine some resultant challenges for naturalistic theistic metaethics, concluding they can be overcome, as well as a related objection to non-theistic naturalism that arise as a result of the same grounding discussion coupled with the resources theists can leverage in a naturalistic context.
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9

Lindley, Richard. "Christian theism in Anglican theology, 1945-2014." Thesis, University of Winchester, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.698121.

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Rowan Williams, David Ford and others have drawn attention to the importance of the ‘informal theology’ of ordinary believers, its validity as representing genuine insights, and the risk of detachment that occurs if academic theologians do not take it into account. Jeff Astley has examined the phenomenology of informal theology (which he calls ‘ordinary theology’) and processes that have been and can be followed in examining it. Largely, however, he has not surveyed the actual content of believers’ informal theology. This thesis examines the most basic, yet profound, theist concept, that of ‘God’, in historical, academic theology since the Second World War, and in contemporary informal theology measured by an exercise in practical theology. The historical theology consists of a review of academic and popular writings by professional United Kingdom Anglican theologians (as they have taken into account logical positivism, human suffering and scientific insights). This review is presented according to a series of eight themes. The thesis then describes the preparation and execution of a survey of the understanding of God on the part of a sample of Angelican church-attenders in Winchester, carried out by questionnaires and semi-structured interviews, together with analysis of the results. Most importantly, the thesis then sets the results of this exercise in practical theology against the views of academic theologians, draws out areas of commonality and deviation, and offers a distinctive contribution in this respect. The writer’s thesis is that the informal theology of ordinary believers coincides in most ways with academic theology over fundamental issues of understanding God. The practical research contributing to this thesis have revealed many ordinary believers’ capacity to assimilate and hold a variety of views of God, and to do so in creative tension, sometimes despite paradoxes of apparent contradiction. The thesis sets out some proposals for further research and makes some recommendations as to how the findings within the thesis could inform practice in the Church of England. However, its distinctive contribution to scholarship lies in its relating the content of some informal theology to a wide spread of Angelican academic theology, and its finding considerable spiritual and theological insight within a sample of ordinary believers.
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10

Speratos, Jason G. "God's omnipotence in freewill and process theism." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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11

Baker, Joseph O. "Theism, Sexual Politics, and the American States." Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etsu-works/487.

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12

Master, Jonathan Lair. "Exodus 32 as an argument for traditional theism." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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13

Dawes, Gregory W., and n/a. "Theism and explanation : a defence of scientific naturalism." University of Otago. Department of Philosophy, 2007. http://adt.otago.ac.nz./public/adt-NZDU20070815.134617.

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The modern sciences are characterised by a methodological atheism. Even though religions offer what appear to be explanations of various facts about the world, such proposed explanations are not taken seriously within the sciences. Even if no natural explanation were available, it would be assumed that one exists. Is this merely a sign of atheistic prejudice, as some critics suggest? Or are there good reasons to exclude from science explanations that invoke a supernatural agent? My answer to this question has two parts. On the one hand, I concede the bare possibility that talk of divine action could constitute a potential explanation of some state of affairs, while noting that the conditions under which this would be true are unlikely ever to be fulfilled. On the other hand, I argue that a proposed explanation of this kind would rate poorly, when measured against our usual standards of explanatory virtue. Even if it were the only proposed explanation on offer, we would have good reason to seek an alternative.
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14

Rickard, Gary K. "The burden of proof between theism and atheism." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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15

Oldfield, Edwin. "The Panpsychist Worldview : Challenging the Naturalism-Theism Dichotomy." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-384578.

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The discussion of worldviews is today dominated by two worldviews, Theism and Naturalism, each with its own advantages and problems. Theism has the advantage of accommodating the individual with existential answers whilst having problems with integrating more recent scientific understandings of the universe. Naturalism on the other hand does well by our developments of science, the problem being instead that this understanding meets difficulty in answering some of the essentials of our existence: questions of mentality and morality. These two views differ fundamentally in stances of ontology and epistemology, and seem not in any foreseeable future to be reconcilable. To deal with this issue, Panpsychism is presented here as the worldview that can accommodate for both existential issues and scientific understanding.
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16

Campbell, Travis J. "God only wise a Calvinist critique of freewill theism /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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17

Baker, Joseph O., Kelli K. Smith, and Yasmin A. Stoss. "Theism, Secularism, and Sexual Education in the United States." Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etsu-works/491.

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Substantial bodies of literature have examined public opinion about sexual education, the politicization of sexual education in public schools, and connections between population characteristics and social policies. At present, however, little is known about whether and how population characteristics predict the likelihood of specific sexual education policies. We analyze data at the state level in the USA to determine if and how specific religious aspects of states’ populations influence the likelihood of specific sexual education policies. Results indicate that high levels of theism significantly increase the likelihood of sexual education policies stressing abstinence, while higher levels of individuals not actively participating in organized religion correlate with a significantly higher likelihood of having sexual education policy that mandates the coverage of contraception. We discuss these findings in a framework of symbolic politics and moral communities, focusing on the intersections of religion, politics, and sexuality.
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18

Borer, Michael I. "Godless Americans: non-theism as an alternative American religion." Thesis, Boston University, 2001. https://hdl.handle.net/2144/36771.

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Thesis (M.A.)--Boston University
PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
What can a study of non-theism tell us about the transformation of religious life in America? Non-theism, as an alternative religion, challenges the traditional theological and theoretical boundaries traditionally drawn between the sacred and the profane, religion and science, God and humanity. The advent of American non-theism, characterized by a worldview that does not rely on God, gods, or supernaturalism to answer humanity's "ultimate concerns," does not indicate a shift from belief to unbelief, nor religion to non-religion, but rather a shift from one form of religion to another. Once we recognize that non-theism denotes a change in the form of religion, rather than a decline in religiosity, we can forego the secularization thesis and focus instead on a crucial shift from unquestioned belief to critical inquiry. This change in religious life is not only indicative of non-theism; it is a key characteristic of the post-traditional American religious landscape.
2031-01-01
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19

Reader, Christina Soran. "What has God been doing in philosophy?" Thesis, University of Cambridge, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.307105.

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20

Betenson, Toby George. "The problem of evil as a moral objection to theism." Thesis, University of Birmingham, 2015. http://etheses.bham.ac.uk//id/eprint/5610/.

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I argue that the problem of evil can be a moral objection to theistic belief. The thesis has three broad sections, each establishing an element in this argument. Section one establishes the logically binding nature of the problem of evil: The problem of evil must be solved, if you are to believe in God. And yet, I borrow from J. L. Mackie’s criticisms of the moral argument for the existence of God, and argue that the fundamentally evaluative nature of the premises within the problem of evil entails that it cannot be used to argue for the non-existence of God. Section two establishes the moral objectionability of many responses to the problem of evil (theodicies). I discuss the work of the moral ‘anti-theodicists’, and support some of the key premises within their arguments via appeal to the moral philosophy of Raimond Gaita. I combine the claims of section one and section two, and conclude that theism inherits the moral objectionability of theodicy. In section three, I establish the plausibility of a morally motivated non-cognitive atheism, offering an example (Dostoevsky’s Ivan Karamazov), before finally distilling the central claims of this thesis into the form of a slogan: God lacks humanity.
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21

Wolfe, Ronald S. "How open theism has a negative impact on biblical counseling." Theological Research Exchange Network (TREN), access this title online, 2006. http://www.tren.com/search.cfm?p091-0080.

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22

Ng, Ben Kok Leong. "ON A(PE)THEISM: RELIGIOUS DEHUMANIZATION OF ATHEISTS AND OTHER OUTGROUPS." UKnowledge, 2015. http://uknowledge.uky.edu/psychology_etds/79.

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Research on the dark side of religion has recently found evidence that anti-atheist prejudice is embedded in distrust (Gervais et al, 2011). Anti-atheist prejudice though old in its form, has only been systemically researched on over the last couple of years. This study seeks to extend on research in anti-atheist prejudice by examining religious dehumanization of atheists in comparison with other religious outgroups – gays and Muslims. Study 1 utilized a two factor model of dehumanization (Haslam, 2006) to examine dehumanization. Study 2 serves as a conceptual replication and extension using two different measures of dehumanization. Study 1 failed to find support for religious dehumanization while study 2 found partial support.
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Baker, Joseph O., and Buster G. Smith. "Theism, Sexuality, and Social Policy: The Case of the American States." Digital Commons @ East Tennessee State University, 2014. https://dc.etsu.edu/etsu-works/481.

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Book Summary: Does theism dominant the language and practices of public life in the United States? This volume explores this question from a humanist perspective, and in so doing it provides insight into the relationship of religion to public policy, and offers ways to advance a more democratic and secular public arena.
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Spiegel, David L. "Extrinsic interest and value an argument for the existence of God /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Park, Tae Soo. "Christology in the four Gospels a biblical response to the teaching of open theism /." Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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Odom, Stuart A. "The inconsistency of John Sanders' open theism with aspects of evangelical bibliology." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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27

Prevost, Robert. "Theism as an explanatory hypothesis : Richard Swinburne on the existence of God." Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.328991.

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28

Mayo, Peter T. "Iśvara-Pranidhāna a study of theism in the Yoga-Sūtras of Patañjali /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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29

Simpson, William David. "When God Dies: Deconversion from Theism as Analogous to the Experience of Death." TopSCHOLAR®, 2013. http://digitalcommons.wku.edu/theses/1259.

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In this thesis, I explore the psychological and experiential aspects of the shift from a supernatural theistic worldview (specifically born-again Christianity) to aphilosophically naturalistic and atheistic worldview in the context of the religiouslandscape in the U.S. I posit that certain features of this transition, which is known as "deconversion,” can be thought of as potentially analogous, both psychologically and subjectively, to the experience of another's death as an objective environmental change. I provide anthropological and psychological evidence that believers often experience the God of born-again Christianity as an independently existing and active agent in the world. The similarities between human relationships and God relationships provide the foundation for the claim that loss of these relationships potentially constitute similar experiences, respectively. Both shifts (deconversion and death) share a number of similarities. For example, they both feature a reduction in the number of entities that are believed perceived as having minds (i.e., theory of mind determinations). Also, both shifts require a re-understanding of purpose and meaning in the world (i.e., teleological reasoning). I explore each of these shifts in detail. Finally, I show that the interpretation of the deconversion experience as analogous to the experience of death has implications for the public dialogue between Christians and atheists.
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30

Park, Dong-Sik. "The God-World Relationship Between Joseph Bracken, Philip Clayton, and the Open Theism." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cgu_etd/43.

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This dissertation investigates the God-world relationship between Joseph Bracken as a process theologian, Philip Clayton as a panentheist, and the open theism. They have affinities and differences as conversational partners in their multilayered relations. Their common question must be as follows: “What does it mean to believe in God today?” In this dissertation I compare their respectively theological perspectives and explore their affinities and differences. Many scholars have already noted more affinities than untenable differences among Bracken’s theology, Clayton’s panentheism, and the open theism. On the one hand, even though theological perspectives of Bracken and Clayton are obviously different from each other, they are both influenced in specific ways by Whitehead. On the other hand, open theism is a movement that emphasizes “the openness of God,” from within evangelical theism. The fact that there is even within classical theism the pursuit of new models of God such as revised classical theism or modified classical theism might suggest the need for contemporary models of God in philosophical theology. This dissertation will thus explore philosophical theologies that are proper both to the biblical faith and intellectual earnestness, that is, 居敬窮理 (geo (to live) kyeong (piety) kung (to acknowledge) li (reason)) in Eastern philosophy, which means distinctions but not separation between piety and intelligence, and that stand between classical theism and “orthodox” process theism. If there is no consistency among biblical, rational and existential descriptions of God, how can we establish philosophical theologies? Our theological task is to frame a new constructive theology whose primary aspect must synthesize both classical theism and process theology in the hermeneutical circle. For example, this new theism admits an infinitely qualitative difference between God and the world, as well as a really radical relation between God and the world. Aspects and domains do not encroach upon each other.
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Portugal, Agnaldo Cuoco. "Theism, Bayes's theorem and religious experience : an examination of Richard Swinburnes's religious epistemology." Thesis, King's College London (University of London), 2003. https://kclpure.kcl.ac.uk/portal/en/theses/theism-bayess-theorem-and-religious-experience--an-examination-of-richard-swinburness-religious-epistemology(f6ab0fd9-9277-41d7-9997-ecad803c54ae).html.

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32

Carpenter, Catherine. "A contextual study of Benjamin Constant's interest in polytheism and theism (1776-1806)." Thesis, University of Sussex, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.441637.

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com, petergn@rocketmail, and Hoong Siong Gn Peter. "Is Kierkegaard’s radical faith a defensible justification for religious belief?" Murdoch University, 2008. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20080930.85735.

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Fideism, or basing one’s religious belief on faith, is popular especially amongst modern Protestant Christians. For the fideist, religious belief-systems are not subject to rational evaluation, and faith as the act of belief forms the essence of truth and the ultimate criterion for embracing a religion. Critics of fideism say that epistemologically, a hierarchy of methods can be used to derive the truth, and each method gives us varying confidence levels. These methods include mathematics and logic, science, personal experience, history, expert testimony, inference and Faith. Among these, the critic says, pure faith in something is the least successful in getting at the truth. Radical fideists like Kierkegaard do not cite logical reasons for defending their belief that God exists. Personal reasons are instead offered for their decision to believe. In this thesis I seek to demonstrate that the radical fideism advocated by Kierkegaard constitutes good justification for belief in the Christian God. I will begin with a discussion on fideism and some of its proponents, followed by a discussion on the place of faith (as a non-rational belief in God’s existence) in religion. I will then appeal to Kierkegaard’s philosophy in defending my view that religious belief in God is a matter of faith and personal commitment, feeling and passion, and this is an inner process not grounded in arguments. References will be drawn from Kierkegaard’s themes of faith, subjectivity and inwardness. I conclude by saying that even if no objective grounds exist to justify our belief, Kierkegaard standpoint remains right in two ways: Firstly, the fideist rejection of the attempt to justify his belief through offering reasons for it is precisely what makes his decision to believe deeply meaningful in his life. Secondly, those who ‘try to judge faith by objective, critical reflection will go on forever that way, and will never reach the point of having faith and of being religious’. (Peterson et al, 2003:53)
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com, haybel@bigpond, and Haydn D. Nelson. "The providence of God : a trinitarian perspective." Murdoch University, 2005. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20051129.162926.

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The primary focus of this dissertation is the doctrine of the Providence of God and it is approached from a distinctive perspective – that of the doctrine of the Trinity.Its fundamental thesis is that the adoption of a trinitarian perspective on Providence provides us with a conceptual paradigm in which varying theological emphases, which often divide understandings of Providence, are best understood in a form of paradoxical tension or creative balance with each being correctly understood only in the context that the other provides. To demonstrate this, it addresses four issues of Providence that have on occasion divided understandings of Providence in the past and which have become significant issues of contention in the contemporary debate on Providence occasioned by a proposal known as Open Theism. These issues concern the nature of divine transcendence, sovereignty, immutability and impassibility and how each should be understood in the context of divine Providence. Through a detailed examination of three recent trinitarian theologies, which have emanated from the three main communities of the Christian church, it argues that a trinitarian perspective is able to provide significant illumination and explication of these identified issues of Providence and of the tensions that are often intrinsic to this doctrine. In relation to these identified issues of Providence, it affirms tensional truths in our understanding of the issues of Providence and an articulation that necessarily incorporates a binary form of language – that is, utilising language of both-and rather than either-or. In other words, it posits that divine transcendence ought to be held in paradoxical tension with divine immanence; divine sovereignty ought to be held in paradoxical tension with human responsibility; and divine immutability and impassibility ought not to be understood as immobility or impassivity but as affirming the paradoxical tension of active constancy. The articulation of these tensional truths is followed and completed by an examination of how they might be applied pastorally in the specific area of prayer and its relationship to Providence. Consequently, this dissertation not only constructively impacts our understanding of divine Providence but also significantly advances the contemporary debate on Providence concerning Open Theism.
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Won, Young-Sam. "Divine surprise in Jeremiah." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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36

Larsen, James R. "When bad things happen to innocent people open theism and the problem of evil /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1087.

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Dyck, Timothy Lee. "Proper basicality for belief in God : Alvin Plantinga and the evidentialist objection to theism." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23330.

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This study explores how successful Alvin Plantinga is in his contention that belief in God can be obtained and maintained in a basic way that attains and retains rationality for reflective persons. Plantinga indeed calls into question any confident presumption that theistic belief is epistemically irresponsible. He not only seriously challenges the necessity for propositional evidence to be available for such belief to be justified, he also supplies significant support for the conclusion that it remains legitimate even if it faces a preponderance of contrary considerations. However, Plantinga does not convincingly demonstrate that basic theistic belief merits privileged status by virtue of a character sufficiently analogous to paradigmatic perceptual, memory and ascriptive beliefs. Nor does he adequately argue its independence from the bearing of evidentialist concerns, especially regarding its background moorings. He needs to do more work to show the full warrant for theistic belief.
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Jayne, Allen. "The new theism of John Locke, Thomas Jefferson and the American Declaration of Independence." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.319570.

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39

Potter, Ronald Clifton. "An examination of the structure and problematics of liberation theism in contemporary black theology." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1985. http://digitalcommons.auctr.edu/dissertations/247.

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Francis, Xavier. "Anthropocosmic-theism : towards a theistic re-orientation of Raimon Panikkar's pluralistic theology of religions." Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8241/.

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Although Raimon Panikkar represents a different genre within the pluralistic theology of religions, his response to the pluralistic question does not fit in with the faith traditions because the religious meaning is blanketed through a constant disengagement with theism. It means to say that theism should be the benchmark for the pluralistic theology of religions. In this sense, the direction of Panikkar’s dialogical engagement highlights disengagement with theism. While every approach has positive and negative dimensions, the limitation of non-theistic frame is that it cannot reach the theistic possibilities. Therefore, the present study differs from the previous researches on Panikkar since the other interpreters of Panikkar take things in a more pluralistic direction by tapping on his non-theistic method but I prefer to retrieve a more theistic approach in his pluralistic method. Accordingly, the basic problem this thesis both seeks to address and discuss is the non-theistic orientation of Panikkar’s pluralistic approach. The first chapter argues that his non-theistic method emerged from his cross-cultural context and engagement. The second chapter argues that Panikkar’s non-theistic categories blanket the theistic meaning of his pluralistic approach. The chapter on Pneumatology contends that his concept of the Spirit does not possess theistic meaning but holds non-theistic implications. The fourth chapter on Panikkar’s non-theistic Christology argues that his approach reduces Christ to a non-theistic concept. The fifth chapter maintains that his manner of multiple belonging overlooks the unique faith experiences because Panikkar’s non-theistic approach does not subscribe to a particular faith tradition. Thus, in the six chapter, I propose a theistic correction called anthropocosmic-theism to re-orient Panikkar’s non-theistic pluralistic theology of religions. I argue that the anthropocosmic-theism upholds theism as the prerequisite and foundation for the pluralistic theology of religions. The final chapter provides a broad-brush view of the theistic dialogue of deeds within the present Indian pluralistic context.
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Allan, Richard. "Open theism and Pentecostalism : a comparative study of the Godhead, soteriology, eschatology and providence." Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8504/.

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Despite Open Theism’s claims for a robust ‘Social’ Trinitarianism, there exists significant inconsistencies in how it is portrayed and subsequently applied within its wider theology. This sympathetic, yet critical, evaluation arises from the Pneumatological lacuna which exists not only in the conception of God as Trinity, but the subsequent treatment of divine providence, soteriology and eschatology. In overcoming this significant lacuna, the thesis adopts Francis Clooney’s comparative methodology as a means of initiating a comparative dialogue with Pentecostalism, to glean important insights concerning its Pneumatology. By engaging in the comparative dialogue between to the two communities, the novel insights regarding the Spirit are then incorporated into a provisional and experimental model of Open Theism entitled Realizing Eschatology. This understanding of Open Theism emphasizes the Holy Spirit’s ongoing work within a broader Trinitarian framework and suggests how the co-creation of reality between God and humanity possesses a significant Pneumatological component.
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Murphy, S. Gannon. "A critical analysis of the openness theology of Clark H. Pinnock toward a reformed reconstruction of divine-human relationality." Thesis, University of Wales Trinity Saint David, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683331.

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Lehnhardt, Michael. "Divine testing and God's omniscience." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Nees, Mary Barton. "Markers: Key Themes for Soul Survival." Digital Commons @ East Tennessee State University, 2017. https://www.amzn.com/1945975369/.

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This seven-chapter book, highlighted like a trail guide with Markers, will ease you into most basic, repeated themes found in the ancient texts. What is called the Old and New Testaments is a remarkable collection. It is intimidating for sure, but wise, prophetic, thorough and particular, with echoes that repeat into every culture. Through story and turn-arounds you will see how some very different individuals, in different times found their way into God’s real and sustaining peace. They listened to and reckoned with what God offers for soul survival. There’s hope here if you'll take it.
https://dc.etsu.edu/alumni_books/1033/thumbnail.jpg
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45

Snyder, James Allen. "The origin of evil and free-will theism a view towards a non-reformed theodicy /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Baker, Joseph O., and Smith Kelli. "Theism, Sexual Politics, and Sex Education in Public Schools: The Case of the American States." Digital Commons @ East Tennessee State University, 2013. https://dc.etsu.edu/etsu-works/405.

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Borushko, Sergei G. "Divine hiddenness as a problem for theism an exercise in critical analysis of J.L. Schellenberg's argument /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Pretorius, Mark. "Understanding reality exploring the interaction between theology and science, with special reference to a theistic presupposition to certain worldviews /." Thesis, Pretoria : [s.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-04292009-123129/.

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Pillai, Jessica D. "God's change of mind." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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50

Liljeskog, Aron. "Varför tycker du inte som mig!? : Livsåskådningars struktur, funktion och immanenta konflikt." Thesis, Södertörns högskola, Institutionen för genus, kultur och historia, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-9529.

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This report is an attempt to clarify how religious and non-religious views-of-life [livsåskådningar] are created through the collaboration and opposition of religious and scientific elements/ideas. This with the hope of reaching a fruitful result related to the solution of world-view related conflicts, such as the ones existing between science and religion, on an individual and societal level. This is accomplished with the help of two assertions: (1) Mankind has a need to explain its existence and surroundings. (2) Religion and science has their origins in the same seed and aim to serve the same purpose, or function. Together these two assertions lay the theoretical foundations of this report which implies that all humans have an innate need of sustaining a stable world-view. The result of this report is that a final solution to world-view related conflicts are beyond reach as our mental and physical nature limits us. However there are strategies for minimizing world-view related conflicts effect on society.
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