In the beginning, there was God. Just God. No one or nothing else (“prior” to creation). Now, for the sake of taking some of the language down a few notches, let’s suppose God is deliberating between which worlds he wants to create (I deny divine deliberation, but work with me here).
Behind door number 1 is an option for a world and universe for God to create. Let’s concoct what this world would look like:
This July I will be presenting my first philosophy of mathematics paper at Tyndale’s conference at Cambridge University. Please Consider Helping! I’m almost at the goal for grants and donations to pay 100%. For insight on my response paper to the plenary speak see my earlier post.
So far, in brief discussions with others, this paper seems a bit controversial since I’m defending the possibility of an actual infinite set of things existing. Below is the abstract for “The Extent of Existents: Ontologies and Infinities”.
Abstract: There seems to be an intrinsic rationality to the universe that is not simply extrinsically projected by the knowing subject. The consilience between mathematics and physics is inherent to nature and is inductively depended upon by every person. What makes the question of infinities interesting is whether there actually are such existent sets. Theists are often inclined to deny that actual infinites exist and explain such things as useful fictions of conceptually existent in the mind of God—but there can be no actual infinite set (ℵ) of existents [or anything]. I will, of course, address the concrete or abstract nature and [the so-called] indispensability of such sets but that is a peripheral concern, as the infinite set of quarks or strings does not necessarily depend on the existence of the correlate abstracta. I will then survey some rejoinders such as Hilbert’s Hotel and other ‘incoherence’ arguments against actual infinites and how they are limited in applicable scope. Cantorian and ZFC semantics will be used, as they are mathematically canonical. I will conclude that theists are wholly consistent in their philosophy of mathematics and science, which will, in turn, compose a stronger theology of nature by affirming actual infinites. A theological and scientific consilience will be argued from the Thomas Aquinas’ doctrine of variety and G. W. Leibniz’s principle of plenitude. I will conclude that having a theology and philosophy that permits an actual infinite set of existents will not conflict with [examples in] theoretical physics such as many cosmological models and some mechanics in quantum physics—though this is not to be considered a driving motivator; rather, it’s an example of some of the consequences for one allowing the possibility of an actual infinite of existents to one’s ontological framework.
This July, at the Tydale philosophy conference at the University of Cambridge, I’ll be doing a response paper to ￼”Can Divine timelessness reconcile libertarian human freedom and divine knowledge of future human actions?”. This was a prize winning paper with Tyndale and I will be responding to this year’ plenary speaker, who will be presenting this paper.
An age-old problem for theists is the apparent irreconcilability of God’s omniscience with libertarian human freedom. If God knows what I will do tomorrow, and is infallible, then it appears that I am unable to refrain from acting in accordance with this knowledge. The pervasiveness of this problem is an important reason for many philosophers (from Boethius, Augustine and Aquinas, through to Helm, Leftow and Stump) holding that God is timeless. I will explain how a timeless God is alleged to avoid the sting of the freedom-foreknowledge dilemma, before demonstrating why I believe that this account fails.
Over the last few years of maintaining Sententias I’ve decided to start a very long series that may be used to assist the curious and the new believers. The material will progress from the most basic elements of theology and philosophy [as it relates to the faith]. Then it will progress towards other doctrinal issues and then on to more peripheral issues. All the while there will be intermittent points of reflection and Bible study material.
This will be designed for either a group of individuals (if someone is being discipled by a mature Christian) or by someone who happens to be alone (where this can help get them going until they can find someone to teach them one on one).
I will soon post an outline of what I intended to include. The general format will be that of the famous spider web example. In the centre of the web will be the essentials (e.g. the existence of God, deity of Jesus, atonement, repentance and faith, etc.). In the inner rings will be important but non-salvific and non-gospel issues (e.g. theories of the atonement [I will advocate substitionary], biblical inerrancy, etc.). Then on the more outer rings there will be tentatively held issues like dating, authorships, textual transmission, gifts of the Holy Spirit, etc.
My newest eBook, book 2 in the series of Molinism eBooks, The Spread of Molinism, is now on sale at a reduced price for $5.99 (Normal listed price is $8.99). The sale will only be available for a week and will end on Valentine’s Day!
The aim of my first eBook on Molinism, An Introduction to Molinism: Scripture, Reason, and all that God has Ordered, was intended to ease in those who may be unfamiliar with the major talking points and issues concerning Molinism today. Likewise, it was intended to present Molinism accurately, avoiding misrepresentations or straw-men presentations from non-Molinists.
My newest eBook, book 2 in the series of Molinism eBooks, The Spread of Molinism, is now available for Amazon purchase. I’m very grateful to Ken Keathley, author of Salvation and Sovereignty: A Molinist Approach, for his contribution and foreword to the eBook.
The aim of my first eBook on Molinism, An Introduction to Molinism: Scripture, Reason, and all that God has Ordered, was intended to ease in those who may be unfamiliar with the major talking points and issues concerning Molinism today. Likewise, it was intended to present Molinism accurately, avoiding misrepresentations or straw-men presentations from non-Molinists. This eBook will be a bit denser and more complicated that the previous book and this will assume that you’ve read An Introduction to Molinism and are, at least, competent in handling and understanding the topic of Molinism.
The aim of this edition in my Molinism eBooks series is to briefly recap some content from the first edition that way you’ll have a greater context for this edition, yet without being overly repetitious. Secondly, I’m going to focus on God and his relationship with creation; that is, understanding, first and foremost, perfect being theology (and deal with the pestering grounding objection—that which never goes away despite its continuous, sound refutation), then natural theology, and theology of nature. This brings us to the next section, which focuses on the theological methodology known as Scientific Theology. Having then established a proper perfect being theology hermeneutic and God’s relationship to nature, I tackle one of the prevailing scientific questions in physics and cosmology/cosmogony: many worlds (also known as the multiverse). Towards our close I discuss a few questions that are often posed to Molinists such as whether or not Molinism actually solves the problem of providence and free will by ultimately making the world deterministic since, after all, he chose which world to create. Lastly, I didn’t want to focus on a Molinist soteriology but I have devoted several pages to discuss John 6 and Romans 9 and the role of God’s “ultimate determination” and compatibilism.
This book is substantially longer and more in depth. For example, in my Word document, my first book was 54 pages single spaced. This book is approximately 100 pages single spaced (size 10 font). Below is a sample preface with the outline. I don’t have a release date set for it just yet but it will be sometime before Christmas. It would certainly make for a great Christmas gift to parents, siblings, or others interested in the debate–by gifting both volumes!
If you want to get under the skin of a philosopher there are a few ways to irk us. There’s more that just the annoyance of telling someone you’re a philosopher and they respond, “Oh, I took a psychology course in university!” Yes, that type of misunderstanding warrants the philosopher’s incredulous stare… just as these will:
10. “So, how will you make money? What do you do?”
Okay, so I’m not an engineer. I’m not a research chemist for a Fortune 500 corporation and I may not be able to work most blue collar tasks… However, I, and other philosophers, think (but there’s more!). For the philosopher, the act of philosophizing is not a mere intellectual exercise that could exist solely in consciousness. To the contrary, philosophy is a procedure and inquiry to the self, a “discovery and self-liberation.” The intellectual and cognitive acts of philosophy are participatory in their inquiry of the world. This would be very similar to the understanding that Socrates is the philosopher. He not only taught and philosophized, but he understood that the very act of philosophizing was an act of engagement with the world and it was a way of life.
9. The university administration putting philosophy in the periphery
Philosophy departments aren’t typically the big money-makers at university–typically. However, the university system needs to understand that the philosophy faculty, the philosophy students, and the discipline of philosophy in general is an investment rather than a moneymaker. I’ve seen firsthand that a university can divest in the philosophy department. Academia, the provost, the administrators, et al, need to view philosophy as the foundation by which a university is built and sustained.
This week on Oct. 11 I will be doing a public talk via Google + Hangout with the Christian Apologists in Calgary, Canada. The topic of my talk will be on God and the multiverse. This promo video will outline what I’ll be speaking on. There will also be a Q&A afterwards.
No matter where you are in the world you can tune in and watch/listen to the lecture here.
Confessions of a Stranger is a glimpse into the heart and mind of someone’s diary or journal. It will read like journal entries. For anyone who has ever kept a journal then it’ll be easy to understand that the narrator can be sporadic in thought just as each day meets us with blessings and curses. Some days will be overwhelmed with joy while others bring an affliction.
While reading these journal entries sometimes you may feel lost or confused. If you do then you’re doing just fine. Keep reading. You’ll learn about the author’s life, his friends, and his family. He wants the good life. Aristotle taught that the purpose of life was to be happy. Happiness properly defined is fulfilling one’s purpose, telos, in life. As you’ll read, you’ll see that the author desperately desires happiness and if you were to be living with him during the writing of these entries you would probably never know how he really felt and what he really believed. This is a glimpse into the darkest depths of his heart and mind as he fights others and himself to obtain that happiness.
Though the entries and number of entries are not voluminous, you will read about the Stranger’s struggles of pain, suffering, social problems, familial problems, doubt, and, perhaps, most importantly, his struggle with God–in particular God’s love and existence.
Sometimes the scars that people have aren’t visible…