Category Archives: Philosophy
There’s an interesting, and rather long, podcast here in which philosopher Lydia McGrew calls out New Testament scholars, as an entire guild, on what she perceives as systemic errors in their basic methodology, and particularly in the field of what is called “redaction criticism”. I have to say I agree with most of what she says, but there has also been a backlash from evangelical NT scholars contradicting her, partly on the basis of credentialism, ie that since she herself is not a trained New Testament scholar, she has no warrant to criticize those who are.
In my last post, on occasionalism, I alluded to the recent suggestion that the universe is a “simulation” in the context of the defensiveness people feel over the importance of the secondary causes in our world being “real”: The more powerful objection against occasionalism, it seems to me, is the vague idea that if, in the end, there is no solid basis to physical reality, then God is making us live in a world of illusion. Hence the feelings resonating around the recent suggestion that the universe is a “simulation” in which we are living.
Early last year I did a couple of pieces (the most useful here) on a new formulation of the metaphysical position on divine action of occasionalism, called “divine compositionalism”, being developed primarily within the field of science. I liked it.
One interesting aspect of Dante’s Divine Comedy (around which to reading I’ve finally got…) is to see the philosophy of Thomas Aquinas being applied just a few decades after his death, when it was still new and controversial. Thomas actually makes an appearance in heaven, but spends the majority of his speech eulogising St Francis of Assisi, which is not improbable given the priority he put on faith over philosophyat the close of his life. One thing that Dante deals with is the Great Chain of Being, a key mediaeval idea which I wrote about here.
All the main participants in the “two person bottleneck” thread on BioLogos have, as I write, gone to lick their wounds in teaching or research. It’s going about as inconclusively as I predicted here.
I mentioned briefly in my last post one of the things that struck me most from reading Perry Marshall’s Evolution 2.0. And that was the fact that intrinsic teleology and external teleology are not mutually exclusive, and yet might not be easy to distinguish.
On his blog Shadow of Oz, biologist Wayne Rossiter, a principled opponent of theistic evolution, notices a re-posted BioLogos article by, ironically, the editor of Rossiter’s own book critiquing TE, Robin Parry. Rossiter’s post points out the fatuousness of the following argument:
I’ve commented before on “reading serendipity” – how things one happens to read consecutively bring together disparate ideas one would not have associated otherwise. In this case it started with a C S Lewis essay to which I was pointed by reading a quotation in an article. The essay in question is Bluspels and Flalansferes, which like the excellent book Studies in Words arises from Lewis’s professional life as a philologist.
For some reason, Bilbo started a thread on BioLogos directed at me, in which (as far as I can tell) he argues basically, “If God can create free wills that make decisons without reference to him, why could he not create random processes that similarly cause things without reference to him?” Many cans of worms open because of that, which you can read about on that thread. Here I just want to deal in more depth than is possible there on the question of whether the comparison between free-will and randomness is actually a valid one. I suspect it isn’t, except at the most superficial level.
This is by way of being an appendix to the main conclusions I’ve drawn in previous posts about the possible implications for human origins of seeing Adam, in the context of Genesis, as proto-Israel, yet also as a real and historical (not fictional) archetype. I’ve suggested that we should distinguish the whole race of mankind, created in Genesis 1, from Adam as one member of that race, chosen to become the forerunner of a new kind of relationship with God as Yahweh, analogous to the calling from the generality of humanity of Abraham, or of Israel the nation, or of those born again into Christ. But someone may ask if … Continue reading