Classical theistic conception

It will feature in several forthcoming posts as well. So I thought it would be useful to write up a post which spelled out the key points. As I have indicated in earlier posts, the doctrine of divine simplicity is absolutely central to classical theism.

Classical theistic conception

The two main forms of the relationship between church and state that have been predominant and decisive through the centuries and in which the structural difference between the Roman Catholic Church and Eastern Orthodoxy becomes most evident can best be explained by comparing the… Nature of theology The concept of theology that is applicable as a science in all religions and that is therefore neutral is difficult to distill and determine.

The problem lies in the fact that, whereas theology as a concept had Classical theistic conception origins in the tradition of the ancient Greeks, it obtained its content and method only within Christianity.

Thus, theology, because of its peculiarly Christian profile, is not readily transferable in its narrow sense to any other religion. In its broader thematic concerns, however, theology as a subject matter is germane to other religions.

The Greek philosopher Platowith whom the concept emerges for the first time, associated with the term theology a polemical intention—as did his pupil Aristotle.

For Plato, theology described the mythicalwhich he allowed may have a temporary pedagogical significance that is beneficial to the state but is to be cleansed from all offensive and abstruse elements with the help of political legislation. This identification of theology and mythology also remained customary in later Greek thought.

In spite of all the contradictions and nuances that were to emerge in the understanding of this concept in various Christian confessions and schools of thought, a formal criterion remains constant: Here, then, the above indicated difficulty becomes apparent.

Classical theistic conception

In this sense it is not neutral and Classical theistic conception not attempted from the perspective of removed observation—in contrast to a general history of religions. The implication derived from the religious approach is that it does not provide a formal and indifferent scheme devoid of presuppositions within which all religions could be subsumed.

In the second place, theology is influenced by its origins in the Greek and Christian traditions, with the implication that the transmutation of this concept to other religions is endangered by the very circumstances of origination. If one nonetheless speaks of theology in religions other than Christianity or Greek religionone implies—in formal analogy to what has been observed above—the way in which representatives of other religions understand themselves.

The normative element in these religions arises simply out of the authority of a divine teacher or out of a revelation e. The academic study of religionwhich encompasses also religious psychologyreligious sociologyand the history and phenomenology of religion as well as the philosophy of religionhas emancipated itself from the normative aspect in favour of a purely empirical analysis.

This empirical aspect, which corresponds to the modern conception of science, can be applied only if it functions on the basis of objectifiable empirically verifiable entities.

Revelation of the kind of event that would have to be characterized as transcendenthowever, can never be understood as such an objectifiable entity. Only those forms of religious life that are positive and arise out of experience can be objectified.

Wherever such forms are given, the religious person is taken as the source of the religious phenomena that are to be interpreted. Understood in this manner, the study of religion represents a necessary step in the process of secularization.

Nevertheless, it cannot be said that theology and the history of religions only contradict one another. In this regard, then, there are not only analytical but also theological statements concerning religious phenomena, particularly in regard to the manner in which such statements are encountered in specific primitive or high religions.

Thus, the objects of the history of religions and those of theology cannot be clearly separated. They are merely approached with different categories and criteria. If the history of religions does not surrender its neutrality—since such a surrender would thereby reduce the discipline to anthropology in an ideological sense e.

Relationship to philosophy The relationship of theology to philosophy is much more difficult to determine, because it is much more complicated. The problems can here only be mentioned.

If one understands philosophy as the discipline that attempts to explicate the totality of being, the difference between philosophy and theology becomes apparent. If theology is responsible to an authority that initiates its thinking, speaking, and witnessing—e.

Since, on the other hand, theology also uses reason and systematically develops its tenets—however much its critical reflections are based on religious convictions—there are many common areas that have partly complementary significance but that partly also lead to polemical tensions.

The significance of theology The religious significance of theology Just as in the case of religions themselves, so also their theological reflections are not limited to a special religious sphere, separated from common life.Theism is broadly defined as the belief in the existence of the Supreme Being or deities.

[1] [2] In common parlance, or when contrasted with deism, the term often describes the classical conception of God that is found in monotheism (also referred to as classical theism) - or gods found in polytheistic religions—a belief in God or in gods. D.

Classical theistic conception

Anthony Storm's Commentary on Kierkegaard A Primer On Kierkegaardian Motifs. This section is intended as a brief overview of Kierkegaardian thought and a starting point for readers who have had limited exposure to Kierkegaard. Sep 30,  · The point for now is just to indicate how different the classical theist’s conception of divine goodness is from that of the theistic personalist – and, for that matter, from the conception taken for granted by atheists who suggest that the existence of evil shows that God, if He exists, must in some way be morally deficient.

Johnston constructs an interesting if idiosyncratic argument which arrives at a Spinoza-like destination. Johnston is a philosopher at Princeton; this work, however, is not a philosophy book per se, but an extended essay (with some philosophical and theological elements).

McDermott, Gerald Robert: Civil Religion in the American Revolutionary Period: An Historiographic Analysis: XVIII: 4: McDonald, H. Dermot: Hope: Human and Christian. Theism is broadly defined as the belief in the existence of the Supreme Being or deities. In common parlance, or when contrasted with deism, the term often describes the classical conception of God that is found in monotheism (also referred to as classical theism) - or gods found in polytheistic religions—a belief in God or in gods without the rejection of revelation as is characteristic of.

Theism - Wikipedia