Andrew Hollingsworth - Academia.edu (original) (raw)
Monographs by Andrew Hollingsworth
Cascade Books (Under Contract)
This book is a historical and philosophical analysis of the doctrine of the eternal relations of ... more This book is a historical and philosophical analysis of the doctrine of the eternal relations of origin and its role in the Christian doctrine of the Trinity. I give particular attention to the various metaphysical issues surrounding this doctrine, and I conclude the book by looking at the biblical warrant for the doctrine.
Wipf & Stock, 2019
"In God in the Labyrinth, Andrew Hollingsworth uses Umberto Eco's semiotic concept of the model e... more "In God in the Labyrinth, Andrew Hollingsworth uses Umberto Eco's semiotic concept of the model encyclopedia as the basis for a new model and approach to systematic theology. Following an in-depth analysis of the model encyclopedia in Eco's semiotics, he demonstrates the implications this model has for epistemology, hermeneutics, and doctrinal development. This work aims to bridge the unfortunate gap in research that exists between the fields of systematic theology and semiotics by demonstrating semiotic insights for theological method." – From the back cover.
Edited Volumes by Andrew Hollingsworth
Under peer review.
This edited volume contains the proceedings from The Inaugural Wolfhart Pannenberg Symposium, whi... more This edited volume contains the proceedings from The Inaugural Wolfhart Pannenberg Symposium, which was held virtually on March 25-26, 2022. The conference was hosted by Theodore James Whapham, Andrew Hollingsworth, Michael Canaris, and Nathaniel Samuel, in partnership with Loyola University Chicago's Institute for Pastoral Studies and the Hank Center.
Cascade Books (under contract)
This is a multi-views book on one of Christianity’s most central doctrines: the doctrine of the I... more This is a multi-views book on one of Christianity’s most central doctrines: the doctrine of the Incarnation. Since the early church, Christian’s have wrestled to make sense of Jesus of Nazareth as the God-Man, that he is both 100% God and 100% human. Not only has the doctrine of the Incarnation been one of the primary focuses of Christian theology throughout its history, it has also been a primary focus of analytic philosophers of religion and analytic theologians in the last few decades. Many articles and books have been written in these fields developing models of the Incarnation that are logically coherent and/or defend the logical coherence of the Christology enshrined in the ecumenical councils and creeds of the church. Some have even argued that the Incarnation is a contradiction but a contradiction that is true nonetheless. Indeed, analytic treatments of the Incarnation have resulted in rigorous and exciting developments in the area of Christology.
This book aims to bring together four widely discussed models of the Incarnation amongst analytic theologians and philosophers of religion. These are the Traditionalist Model (Timothy J. Pawl), the Preconscious Model (Andrew Ter Ern Loke), the Kenotic Model (C. Stephen Evans), and the Relative-Identity Model (Joseph Jedwab). Each contributor offers an explanation and defense of their model, the other three contributors write responses to said model, and the initial author will write a single rejoinder to the three responders.
Lexington Books/Fortress Academic, 2021
"Wolfhart Pannenberg was one of the most important theologians of the twentieth century, and his ... more "Wolfhart Pannenberg was one of the most important theologians of the twentieth century, and his work has much to offer contemporary theologians. In this book, the contributors analyze and discusses a component of Pannenberg’s theology with an eye to demonstrating its enduring promise for contemporary and future theological construction. Topics discussed include Pannenberg’s theological method, defense of the historicity of Jesus’ resurrection, doctrine of God, doctrine of the Trinity, theory of time, doctrine of creation, doctrine of salvation, and public theology." – From the back cover.
EDITED BY ANDREW HOLLINGSWORTH - FOREWORD BY FRIEDERIKE NÜSSEL - AFTERWORD BY VELI-MATTI KÄRKKÄINEN - CONTRIBUTIONS BY PAGE BROOKS; WILLIAM LANE CRAIG; ANDREW HOLLINGSWORTH; KRISTIN JOHNSTON LARGEN; KATRIN GÜLDEN LE MAIRE; ROGER E. OLSON; TED PETERS; ROBERT JOHN RUSSELL; FRED SANDERS AND THEODORE JAMES WHAPHAM
Chapters in Edited Volumes by Andrew Hollingsworth
The Bible and Theological Methods (Under Contract)
Contributed chapter to the volume The Bible and Theological Methods, edited by Ronnie Campbell an... more Contributed chapter to the volume The Bible and Theological
Methods, edited by Ronnie Campbell and Josh Waltman.
The Spirit, the Kingdom, and Ecumenism: Wolfhart Pannenberg’s Doctrine of the Church (Manuscript Under Review)
Conclusion chapter to The Spirit, the Kingdom, and Ecumenism: Wolfhart Pannenberg's Doctrine of t... more Conclusion chapter to The Spirit, the Kingdom, and Ecumenism: Wolfhart Pannenberg's Doctrine of the Church.
The Incarnation: Four Views (under contract)
Introduction chapter in the volume The Incarnation: Four Views.
Theology for the Future: The Enduring Promise of Wolfhart Pannenberg, 2021
This essay features in the volume Theology for the Future: The Enduring Promise of Wolfhart Panne... more This essay features in the volume Theology for the Future: The Enduring Promise of Wolfhart Pannenberg.
In this chapter, I examine the role hermeneutic plays in the theological method of Wolfhart Pannenberg and argue for its retrieval in current endeavors in systematic theology. Pannenberg defines the function of "hermeneutic" as the understanding of meaning, and he defines meaning as the relationships between parts and whole. He demonstrates how hermeneutic is the basic element of both the natural and human sciences, and he shows how hermeneutic facilitates a properly scientific approach to the study of God.
Theology for the Future: The Enduring Promise of Wolfhart Pannenberg, 2021
Introduction chapter in the volume Theology for the Future: The Enduring Promise of Wolfhart Pann... more Introduction chapter in the volume Theology for the Future: The Enduring Promise of Wolfhart Pannenberg.
Refereed Journal Articles by Andrew Hollingsworth
The Journal of Theological Studies (In Press)
I argue that the doctrine of the eternal relations of origin fails to preserve the sort of Trinit... more I argue that the doctrine of the eternal relations of origin fails to preserve the sort of Trinitarianism that the pro-Nicene fathers thought that it did. The pro Nicenes argued 1) that the Father, Son, and Spirit are homoousios with one another, 2) that the divine nature is simple, and 3) that there is only one will in God that is somehow shared amongst the divine persons. I argue that the eternal relations of origin entail a contradiction with at least one of these three listed propositions, depending on whether one locates them in the divine nature or the divine volition. If the relations of origin are located in the divine nature, then the Son and Spirit are heteroousios with the Father. If they are located in the divine volition, then this would entail that 1) there are three wills in God, and 2) that God has potential and is not simple. If my argument holds, then those desiring to maintain the eternal relations of origin in their doctrine of the Trinity will have some choices to make: they can affirm that the Father is heteroousios with the Son and Spirit, thus rejecting the doctrine of the Trinity altogether, or they can affirm some version of social Trinitarianism and deny accounts of divine simplicity that understand God as actus purus.
Faith and Philosophy: The Journal of the Society of Christian Philosophers (In Press)
Divine temporalism claims that God is temporally eternal, as opposed to atemporally eternal. Most... more Divine temporalism claims that God is temporally eternal, as opposed to atemporally eternal. Most traditional Christian philosophers and theologians affirm that God is triune—a single essence yet three persons. Part and parcel to the traditional doctrine of the Trinity is the doctrine of the eternal processions (DEP). However, the DEP traditionally presumes that God is atemporally eternal and understands the eternal relations of origin (ERO) in terms of causal relations. I call this the classical doctrine of the eternal processions (CDEP). If the CDEP requires that God be atemporal, then divine temporalists who would maintain the CDEP have an obvious problem. After a brief explication of divine temporalism and the CDEP, I focus on some divine-temporalist proposals of the DEP that try to work with a temporal understanding of God’s eternity, arguing that those proposals ultimately fail in their attempts. I conclude that divine temporalists have a choice to make. They can choose to A) maintain divine temporalism, B) maintain the CDEP, C) reject both divine temporalism and the CDEP, or D) maintain divine temporalism and formulate an alternative account of the DEP in place of the CDEP. They cannot, however, maintain both divine temporalism and the CDEP.
Religions, 2024
This paper explores the nature of Cartesian persons in relation to contemporary Social Trinitaria... more This paper explores the nature of Cartesian persons in relation to contemporary Social Trinitarian doctrines. We critically engage with three prominent models of the Social Trinity—those of William Lane Craig, Keith Yandell, and William Hasker—and examine how each defines the concept of personhood. Our analysis identifies the presence of a Cartesian notion of personhood (broadly defined) across all three models, though we argue that each presents unique challenges. Building on these critiques, we advance an alternative understanding of the Social Trinity that incorporates a distinct interpretation of Cartesian persons. Our proposal seeks to resolve tensions within current models and offer a more coherent account of Trinitarian personhood.
Neue Zeitschrift für Systematische Theologie und Religionsphilosophie, 2024
I argue that the classical doctrine of the eternal processions (CDEP) is inconsistent with the do... more I argue that the classical doctrine of the eternal processions (CDEP) is inconsistent with the doctrine of creation ex nihilo (DCEN). More specifically, I argue that the metaphysical entailments of each doctrine are inconsistent with one another. According to the CDEP, God must be atemporal and immutable to avoid entailing some sort of ontological subordination obtaining between the Son and Spirit to the Father. On classical understandings of immutability, and thus atemporality, God experiences no change whatsoever, be that change intrinsic or extrinsic. According to the DCEN, there is a state of affairs in which God exists without the universe, and there exists a state of affairs in which God exists with the universe, entailing—at minimum—that God extrinsically changes. As a result, the CDEP and the DCEN are inconsistent with one another and cannot both be affirmed within the same coherent theological system. One of the two, or both, should be rejected.
International Journal for Philosophy of Religion, 2024
This paper argues for the coherence of penal substitutionary theories of atonement (PSA) with pre... more This paper argues for the coherence of penal substitutionary theories of atonement (PSA) with presentism. After summarizing both the PSA and presentism, we address two major objections to the coherence of these two doctrines working together, namely that 1) there is no reality of the future sins that are atoned for, and 2) that since the past no longer exists, there no longer exists anything for which atonement is needed. We demonstrate that these objections are easily overcome by the PSA-affirming presentist. Lastly, we further argue that PSA seems to require presentism in order for such an atonement to obtain.
Religions, 2024
The classical doctrine of the eternal relations or origin (ERO) claims that these relations are 1... more The classical doctrine of the eternal relations or origin (ERO) claims that these relations are 1) atemporal and 2) causal. In this paper, I investigate the casual nature of the ERO, highlighting that the patristic and medieval Christian thinkers who developed this doctrine understood causality in terms of Aristotle's efficient causality, highlighting that these are casual acts that produce an effect. I then provide an analysis of some of the major theories of efficient causation on offer in contem-porary metaphysics to see which theory best comports with how the ancient and medieval Chris-tian thinkers understood the efficient-causal aspect of the ERO, concluding that a powers theory of causation seems to work best. I conclude by discussing the implications the classical doctrine of the ERO has for models of God, arguing that they are compatible only with classical theism and neoclassical theism.
Journal of Analytic Theology
Social trinitarians are divided on whether the doctrine of the eternal relations of origin (DERO)... more Social trinitarians are divided on whether the doctrine of the eternal relations of origin (DERO) should be maintained. In this paper, I focus on what social trinitarianism (ST) must affirm and cannot affirm by way of the divine attributes in order to maintain the DERO. First, I offer my own proposal for a mere ST before turning to the DERO, as the ST term currently suffers many uses and definitions. Second, I turn my attention to ST and the divine attributes. The DERO requires one to affirm other divine attributes of God, such as divine atemporality, divine immutability, and divine impassability. If the social trinitarian desires to maintain the DERO, then they have to maintain these other attributes. However, they will have to forgo the doctrine of divine simplicity because it is incompatible with ST. I conclude by bringing this discussion to bear on models of God and the divine attributes, arguing that the DERO-affirming social trinitarian only has one such model available to them.
The Journal of Biblical and Theological Studies, 2023
In his recent book, Simply Trinity, Matthew Barrett argues that Christians need to retrieve the p... more In his recent book, Simply Trinity, Matthew Barrett argues that Christians need to retrieve the pro-Nicene doctrine of the trinity, as articulated by the fathers in the patristic, medieval, and reformation periods of the church’s history. He also argues that social trinitarianism is beyond the boundaries of pro-Nicene orthodoxy, and that many Christians today who have accepted some version or another of social trinitarianism have accepted a false trinity. In this paper, I object to Barrett’s characterization of social trinitarianism, arguing that he misrepresents the positions and agendas of several thinkers who identify as social trinitarians. I also argue that Barrett does not develop a clear argument demonstrating that social trinitarianism is unbiblical, nor does he develop a clear argument against the social-trinitarian views of those individuals that he lists and critiques. As a result, Barrett’s critiques of social trinitariansism in Simply Trinity ultimately fall flat. I conclude with some practical steps for moving the discussions surrounding social trinitarianism forward.
TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology, 2024
Part and parcel of the eschatology of the three Abrahamic faiths is the belief that sin and evil ... more Part and parcel of the eschatology of the three Abrahamic faiths is the belief that sin and evil will be eliminated upon the consummation of God’s kingdom on earth. Not only do these beliefs affirm that God will ultimately “deal” with the problem of sin and evil, but that sin and evil will be no more. I refer to this eschatological belief as “the elimination of evil” (EOE). The EOE has important implications for how one understands the ontology of time. In this paper, I contribute to this discussion by arguing that ontologies of time that affirm the concrete existence of past moments are incompatible with the EOE. I also argue that solutions based on theories of hypertime, such as those posited by Tyron Goldschmidt and Samuel Lebens, also fail to solve the problems posed to those ontologies of time affirming the concrete existence of the past. I conclude that the ontology of time that best facilitates the EOE is presentism.
TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology, 2022
I argue that there is a discrepancy between the Thomistic doctrine of divine simplicity and affir... more I argue that there is a discrepancy between the Thomistic doctrine of divine simplicity and affirming the immanent-economic distinctions in the Trinity. Since God is an absolutely simple essence whose essence it is to exist, and since the simple God exists as pure act—lacking all potential—there exist no real distinctions in God, such as physical or metaphysical parts, and there exist no divisions in the life of God, who exists in atemporal eternity. Per the immanent-economic distinctions in the Trinity, the Son is submissive to the will of the Father in the latter but not the former. This appears to be a distinction in the life of the Triune God, which is not acceptable per divine simplicity. After examining the Trinity doctrine and christology of Thomas along with possible solutions to the problem proposed, I conclude that said solutions fail to eliminate the discrepancy between Thomas’s account of simplicity and the immanent-economic distinctions in the life of the Trinity.
Cascade Books (Under Contract)
This book is a historical and philosophical analysis of the doctrine of the eternal relations of ... more This book is a historical and philosophical analysis of the doctrine of the eternal relations of origin and its role in the Christian doctrine of the Trinity. I give particular attention to the various metaphysical issues surrounding this doctrine, and I conclude the book by looking at the biblical warrant for the doctrine.
Wipf & Stock, 2019
"In God in the Labyrinth, Andrew Hollingsworth uses Umberto Eco's semiotic concept of the model e... more "In God in the Labyrinth, Andrew Hollingsworth uses Umberto Eco's semiotic concept of the model encyclopedia as the basis for a new model and approach to systematic theology. Following an in-depth analysis of the model encyclopedia in Eco's semiotics, he demonstrates the implications this model has for epistemology, hermeneutics, and doctrinal development. This work aims to bridge the unfortunate gap in research that exists between the fields of systematic theology and semiotics by demonstrating semiotic insights for theological method." – From the back cover.
Under peer review.
This edited volume contains the proceedings from The Inaugural Wolfhart Pannenberg Symposium, whi... more This edited volume contains the proceedings from The Inaugural Wolfhart Pannenberg Symposium, which was held virtually on March 25-26, 2022. The conference was hosted by Theodore James Whapham, Andrew Hollingsworth, Michael Canaris, and Nathaniel Samuel, in partnership with Loyola University Chicago's Institute for Pastoral Studies and the Hank Center.
Cascade Books (under contract)
This is a multi-views book on one of Christianity’s most central doctrines: the doctrine of the I... more This is a multi-views book on one of Christianity’s most central doctrines: the doctrine of the Incarnation. Since the early church, Christian’s have wrestled to make sense of Jesus of Nazareth as the God-Man, that he is both 100% God and 100% human. Not only has the doctrine of the Incarnation been one of the primary focuses of Christian theology throughout its history, it has also been a primary focus of analytic philosophers of religion and analytic theologians in the last few decades. Many articles and books have been written in these fields developing models of the Incarnation that are logically coherent and/or defend the logical coherence of the Christology enshrined in the ecumenical councils and creeds of the church. Some have even argued that the Incarnation is a contradiction but a contradiction that is true nonetheless. Indeed, analytic treatments of the Incarnation have resulted in rigorous and exciting developments in the area of Christology.
This book aims to bring together four widely discussed models of the Incarnation amongst analytic theologians and philosophers of religion. These are the Traditionalist Model (Timothy J. Pawl), the Preconscious Model (Andrew Ter Ern Loke), the Kenotic Model (C. Stephen Evans), and the Relative-Identity Model (Joseph Jedwab). Each contributor offers an explanation and defense of their model, the other three contributors write responses to said model, and the initial author will write a single rejoinder to the three responders.
Lexington Books/Fortress Academic, 2021
"Wolfhart Pannenberg was one of the most important theologians of the twentieth century, and his ... more "Wolfhart Pannenberg was one of the most important theologians of the twentieth century, and his work has much to offer contemporary theologians. In this book, the contributors analyze and discusses a component of Pannenberg’s theology with an eye to demonstrating its enduring promise for contemporary and future theological construction. Topics discussed include Pannenberg’s theological method, defense of the historicity of Jesus’ resurrection, doctrine of God, doctrine of the Trinity, theory of time, doctrine of creation, doctrine of salvation, and public theology." – From the back cover.
EDITED BY ANDREW HOLLINGSWORTH - FOREWORD BY FRIEDERIKE NÜSSEL - AFTERWORD BY VELI-MATTI KÄRKKÄINEN - CONTRIBUTIONS BY PAGE BROOKS; WILLIAM LANE CRAIG; ANDREW HOLLINGSWORTH; KRISTIN JOHNSTON LARGEN; KATRIN GÜLDEN LE MAIRE; ROGER E. OLSON; TED PETERS; ROBERT JOHN RUSSELL; FRED SANDERS AND THEODORE JAMES WHAPHAM
The Bible and Theological Methods (Under Contract)
Contributed chapter to the volume The Bible and Theological Methods, edited by Ronnie Campbell an... more Contributed chapter to the volume The Bible and Theological
Methods, edited by Ronnie Campbell and Josh Waltman.
The Spirit, the Kingdom, and Ecumenism: Wolfhart Pannenberg’s Doctrine of the Church (Manuscript Under Review)
Conclusion chapter to The Spirit, the Kingdom, and Ecumenism: Wolfhart Pannenberg's Doctrine of t... more Conclusion chapter to The Spirit, the Kingdom, and Ecumenism: Wolfhart Pannenberg's Doctrine of the Church.
The Incarnation: Four Views (under contract)
Introduction chapter in the volume The Incarnation: Four Views.
Theology for the Future: The Enduring Promise of Wolfhart Pannenberg, 2021
This essay features in the volume Theology for the Future: The Enduring Promise of Wolfhart Panne... more This essay features in the volume Theology for the Future: The Enduring Promise of Wolfhart Pannenberg.
In this chapter, I examine the role hermeneutic plays in the theological method of Wolfhart Pannenberg and argue for its retrieval in current endeavors in systematic theology. Pannenberg defines the function of "hermeneutic" as the understanding of meaning, and he defines meaning as the relationships between parts and whole. He demonstrates how hermeneutic is the basic element of both the natural and human sciences, and he shows how hermeneutic facilitates a properly scientific approach to the study of God.
Theology for the Future: The Enduring Promise of Wolfhart Pannenberg, 2021
Introduction chapter in the volume Theology for the Future: The Enduring Promise of Wolfhart Pann... more Introduction chapter in the volume Theology for the Future: The Enduring Promise of Wolfhart Pannenberg.
The Journal of Theological Studies (In Press)
I argue that the doctrine of the eternal relations of origin fails to preserve the sort of Trinit... more I argue that the doctrine of the eternal relations of origin fails to preserve the sort of Trinitarianism that the pro-Nicene fathers thought that it did. The pro Nicenes argued 1) that the Father, Son, and Spirit are homoousios with one another, 2) that the divine nature is simple, and 3) that there is only one will in God that is somehow shared amongst the divine persons. I argue that the eternal relations of origin entail a contradiction with at least one of these three listed propositions, depending on whether one locates them in the divine nature or the divine volition. If the relations of origin are located in the divine nature, then the Son and Spirit are heteroousios with the Father. If they are located in the divine volition, then this would entail that 1) there are three wills in God, and 2) that God has potential and is not simple. If my argument holds, then those desiring to maintain the eternal relations of origin in their doctrine of the Trinity will have some choices to make: they can affirm that the Father is heteroousios with the Son and Spirit, thus rejecting the doctrine of the Trinity altogether, or they can affirm some version of social Trinitarianism and deny accounts of divine simplicity that understand God as actus purus.
Faith and Philosophy: The Journal of the Society of Christian Philosophers (In Press)
Divine temporalism claims that God is temporally eternal, as opposed to atemporally eternal. Most... more Divine temporalism claims that God is temporally eternal, as opposed to atemporally eternal. Most traditional Christian philosophers and theologians affirm that God is triune—a single essence yet three persons. Part and parcel to the traditional doctrine of the Trinity is the doctrine of the eternal processions (DEP). However, the DEP traditionally presumes that God is atemporally eternal and understands the eternal relations of origin (ERO) in terms of causal relations. I call this the classical doctrine of the eternal processions (CDEP). If the CDEP requires that God be atemporal, then divine temporalists who would maintain the CDEP have an obvious problem. After a brief explication of divine temporalism and the CDEP, I focus on some divine-temporalist proposals of the DEP that try to work with a temporal understanding of God’s eternity, arguing that those proposals ultimately fail in their attempts. I conclude that divine temporalists have a choice to make. They can choose to A) maintain divine temporalism, B) maintain the CDEP, C) reject both divine temporalism and the CDEP, or D) maintain divine temporalism and formulate an alternative account of the DEP in place of the CDEP. They cannot, however, maintain both divine temporalism and the CDEP.
Religions, 2024
This paper explores the nature of Cartesian persons in relation to contemporary Social Trinitaria... more This paper explores the nature of Cartesian persons in relation to contemporary Social Trinitarian doctrines. We critically engage with three prominent models of the Social Trinity—those of William Lane Craig, Keith Yandell, and William Hasker—and examine how each defines the concept of personhood. Our analysis identifies the presence of a Cartesian notion of personhood (broadly defined) across all three models, though we argue that each presents unique challenges. Building on these critiques, we advance an alternative understanding of the Social Trinity that incorporates a distinct interpretation of Cartesian persons. Our proposal seeks to resolve tensions within current models and offer a more coherent account of Trinitarian personhood.
Neue Zeitschrift für Systematische Theologie und Religionsphilosophie, 2024
I argue that the classical doctrine of the eternal processions (CDEP) is inconsistent with the do... more I argue that the classical doctrine of the eternal processions (CDEP) is inconsistent with the doctrine of creation ex nihilo (DCEN). More specifically, I argue that the metaphysical entailments of each doctrine are inconsistent with one another. According to the CDEP, God must be atemporal and immutable to avoid entailing some sort of ontological subordination obtaining between the Son and Spirit to the Father. On classical understandings of immutability, and thus atemporality, God experiences no change whatsoever, be that change intrinsic or extrinsic. According to the DCEN, there is a state of affairs in which God exists without the universe, and there exists a state of affairs in which God exists with the universe, entailing—at minimum—that God extrinsically changes. As a result, the CDEP and the DCEN are inconsistent with one another and cannot both be affirmed within the same coherent theological system. One of the two, or both, should be rejected.
International Journal for Philosophy of Religion, 2024
This paper argues for the coherence of penal substitutionary theories of atonement (PSA) with pre... more This paper argues for the coherence of penal substitutionary theories of atonement (PSA) with presentism. After summarizing both the PSA and presentism, we address two major objections to the coherence of these two doctrines working together, namely that 1) there is no reality of the future sins that are atoned for, and 2) that since the past no longer exists, there no longer exists anything for which atonement is needed. We demonstrate that these objections are easily overcome by the PSA-affirming presentist. Lastly, we further argue that PSA seems to require presentism in order for such an atonement to obtain.
Religions, 2024
The classical doctrine of the eternal relations or origin (ERO) claims that these relations are 1... more The classical doctrine of the eternal relations or origin (ERO) claims that these relations are 1) atemporal and 2) causal. In this paper, I investigate the casual nature of the ERO, highlighting that the patristic and medieval Christian thinkers who developed this doctrine understood causality in terms of Aristotle's efficient causality, highlighting that these are casual acts that produce an effect. I then provide an analysis of some of the major theories of efficient causation on offer in contem-porary metaphysics to see which theory best comports with how the ancient and medieval Chris-tian thinkers understood the efficient-causal aspect of the ERO, concluding that a powers theory of causation seems to work best. I conclude by discussing the implications the classical doctrine of the ERO has for models of God, arguing that they are compatible only with classical theism and neoclassical theism.
Journal of Analytic Theology
Social trinitarians are divided on whether the doctrine of the eternal relations of origin (DERO)... more Social trinitarians are divided on whether the doctrine of the eternal relations of origin (DERO) should be maintained. In this paper, I focus on what social trinitarianism (ST) must affirm and cannot affirm by way of the divine attributes in order to maintain the DERO. First, I offer my own proposal for a mere ST before turning to the DERO, as the ST term currently suffers many uses and definitions. Second, I turn my attention to ST and the divine attributes. The DERO requires one to affirm other divine attributes of God, such as divine atemporality, divine immutability, and divine impassability. If the social trinitarian desires to maintain the DERO, then they have to maintain these other attributes. However, they will have to forgo the doctrine of divine simplicity because it is incompatible with ST. I conclude by bringing this discussion to bear on models of God and the divine attributes, arguing that the DERO-affirming social trinitarian only has one such model available to them.
The Journal of Biblical and Theological Studies, 2023
In his recent book, Simply Trinity, Matthew Barrett argues that Christians need to retrieve the p... more In his recent book, Simply Trinity, Matthew Barrett argues that Christians need to retrieve the pro-Nicene doctrine of the trinity, as articulated by the fathers in the patristic, medieval, and reformation periods of the church’s history. He also argues that social trinitarianism is beyond the boundaries of pro-Nicene orthodoxy, and that many Christians today who have accepted some version or another of social trinitarianism have accepted a false trinity. In this paper, I object to Barrett’s characterization of social trinitarianism, arguing that he misrepresents the positions and agendas of several thinkers who identify as social trinitarians. I also argue that Barrett does not develop a clear argument demonstrating that social trinitarianism is unbiblical, nor does he develop a clear argument against the social-trinitarian views of those individuals that he lists and critiques. As a result, Barrett’s critiques of social trinitariansism in Simply Trinity ultimately fall flat. I conclude with some practical steps for moving the discussions surrounding social trinitarianism forward.
TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology, 2024
Part and parcel of the eschatology of the three Abrahamic faiths is the belief that sin and evil ... more Part and parcel of the eschatology of the three Abrahamic faiths is the belief that sin and evil will be eliminated upon the consummation of God’s kingdom on earth. Not only do these beliefs affirm that God will ultimately “deal” with the problem of sin and evil, but that sin and evil will be no more. I refer to this eschatological belief as “the elimination of evil” (EOE). The EOE has important implications for how one understands the ontology of time. In this paper, I contribute to this discussion by arguing that ontologies of time that affirm the concrete existence of past moments are incompatible with the EOE. I also argue that solutions based on theories of hypertime, such as those posited by Tyron Goldschmidt and Samuel Lebens, also fail to solve the problems posed to those ontologies of time affirming the concrete existence of the past. I conclude that the ontology of time that best facilitates the EOE is presentism.
TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology, 2022
I argue that there is a discrepancy between the Thomistic doctrine of divine simplicity and affir... more I argue that there is a discrepancy between the Thomistic doctrine of divine simplicity and affirming the immanent-economic distinctions in the Trinity. Since God is an absolutely simple essence whose essence it is to exist, and since the simple God exists as pure act—lacking all potential—there exist no real distinctions in God, such as physical or metaphysical parts, and there exist no divisions in the life of God, who exists in atemporal eternity. Per the immanent-economic distinctions in the Trinity, the Son is submissive to the will of the Father in the latter but not the former. This appears to be a distinction in the life of the Triune God, which is not acceptable per divine simplicity. After examining the Trinity doctrine and christology of Thomas along with possible solutions to the problem proposed, I conclude that said solutions fail to eliminate the discrepancy between Thomas’s account of simplicity and the immanent-economic distinctions in the life of the Trinity.
Neue Zeitschrift für Systematische Theologie und Religionsphilosophie, 2022
In this paper, I aim to retrieve insights from the philosophy of the polymath Charles Sanders Pei... more In this paper, I aim to retrieve insights from the philosophy of the polymath Charles Sanders Peirce, which he referred to as pragmaticism. What Peirce is perhaps best known as is the father of pragmatism. In order to differentiate his project from those of other thinkers such as William James and John Dewey, who likewise referred to their projects as pragmatism, he renamed his pragmatism to pragmaticism. Peirce’s pragmaticism has much to offer theologians, especially concerning the field of theological method. I demonstrate this claim by showing the usefulness of two of Peirce’s pragmaticist concepts. The first section of this paper briefly explicates the foundational concepts of pragmaticism, which are the pragmatic(ist) maxim, the semiotic nature of all understanding, and fallibilism. The second section of this paper provides a sketch of the benefits these three concepts have for theological method.
Philosophia Christi: The Journal of the Evangelical Philosophical Society, 2022
In several recent publications, Craig A. Carter argues that classical theism is the only model of... more In several recent publications, Craig A. Carter argues that classical theism is the only model of God that can consistently affirm the Christian doctrine of creatio ex nihilo (that God creates from nothing). He claims that because competing models of God deny true transcendence of God they cannot affirm creatio ex nihilo. We argue that Carter’s claim is false and that his argument is both unclear and fallacious. We further argue that creatio ex nihilo is consistent with other models of God, and we argue this by demonstrating the coherence between the doctrine and two competing models of God: neoclassical theism and open theism.
Irish Theological Quarterly, 2022
I use insights from Wolfhart Pannenberg’s eschatological (retroactive) ontology to provide a new ... more I use insights from Wolfhart Pannenberg’s eschatological (retroactive) ontology to provide a new way of explaining how Jesus would genuinely be present in the Old, or First, Testament (FT). Since the end of something is the logical priority in determining the fullness of that something’s meaning and identity, according to Pannenberg, then everything prior to the end awaits, or anticipates, its fullness of meaning and being. Using Pannenberg’s eschatological ontology, I argue that Jesus would first be present throughout the First Testament as he is anticipated by it. Second, I argue that the eschatological event that is Jesus himself would retroactively demonstrate, determine, and constitute his presence throughout the entirety of the First Testament as well as all Scripture. I use insights from semiotics and hermeneutics to further this argument. I then conclude that eschatological ontology would be the determining and constitutive factor for Jesus’s presence in the First Testament.
Neue Zeitschrift für Systematische Theologie und Religionsphilosophie, 2021
This paper aims to explore and critique Wolfhart Pannenberg’s use of semiotic concepts in his und... more This paper aims to explore and critique Wolfhart Pannenberg’s use of semiotic concepts in his understanding and explanation of the church. He defines the church as “the fellowship of individual believers,” and a “sign of the future fellowship of humanity under God’s reign,” i.e. the future Kingdom of God. As he continues to articulate his doctrine of the church, Pannenberg employs semiotic concepts to articulate this notion of the church as a sign of the Kingdom of God. In this paper, I aim to explore Pannenberg’s use of semiotic concepts as they concern his understanding of the church and provide critique and a new way forward of understanding the church as a sign of the Kingdom of God. Though Pannenberg is right to employ semiotic concepts and terminology to expound upon and clarify this concept, he is wrong in the semiotic model of the sign and approach he chooses to employ. In what follows, I first summarize and explicate Pannenberg’s semiotic understanding of the church, and then I provide a critique and corrective of his semiotic preferences with the semiotic work of American philosopher Charles Sanders Peirce.
Irish Theological Quarterly, 2021
One of the foundational concepts for Wolfhart Pannenberg’s theological anthropology is his notion... more One of the foundational concepts for Wolfhart Pannenberg’s theological anthropology is his notion of “openness to the world.” Openness to the world, according to Pannenberg, is essential to human identity in that one’s identity is established in their openness to the world, to the other, and, ultimately, to God. I aim to bring Pannenberg’s openness to the world into dialogue with the concept of the sensus divinitatis as articulated by John Calvin and further developed by Alvin Plantinga. The question driving this paper is whether or not Pannenberg’s openness to the world can rightly be understood as the sensus divinitatis, and, if so, what might be some benefits of it. I conclude that Pannenberg’s understanding of openness to the world is a fruitful way of understanding the sensus divinitatis and a fruitful way of arguing for and explaining humanity’s innate knowledge of God.
The Global Anglican, 2021
This article utilises insights from the work of Charles Sanders Peirce to develop a semiotic unde... more This article utilises insights from the work of Charles Sanders Peirce to develop a semiotic understanding of the Imago Dei. The Image, which is fundamentally a sign, relates to its object, God, as an icon and an index. As an icon, it stands for the object in the capacity of similarity. As an index, it stands for its object in the capacity of direct relationship, or as a direct pointer.
Evangelical Philosophical Society Web Articles: The Philosophy of Theological Anthropology, 2021
In this essay, I use insights from the semiotic theory of Charles Sanders Peirce and John Deely t... more In this essay, I use insights from the semiotic theory of Charles Sanders Peirce and John Deely to shed further light on implications of the Christian concept of the Image of God.
Churchman 134.1, 2020
Understanding justification as a declaration of righteousness, this article seeks to use the conc... more Understanding justification as a declaration of righteousness, this article seeks to use the concepts and categories found in the philosophy of language known as Speech Act Theory to help further explicate the doctrine. I argue that justification is a divine performative speech act that does not simply describe a state of affairs, but effects a new one, namely the righteous status of the believer. God makes the status of the believer righteous by declaring him or her righteous.
Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61.4, 2019
In this article, I attempt to solve a problem in Wolfhart Pannenberg’s eschatology, which is best... more In this article, I attempt to solve a problem in Wolfhart Pannenberg’s eschatology, which is best understood as a retroactive ontology. Pannenberg argues that the future exerts a retroactive causal and determinative power over the present, though he also claims that said future does not yet concretely exist. The problem can be posed thus: How does a non-concrete future hold retroactive power over the concrete present? I argue that the doctrines of middle knowledge and supercomprehension formulated by the Spanish Jesuit theologian Luis de Molina, provide an adequate solution to this problem while still preserving both the retroactive power of the nonconcrete future as well as genuine human libertarian free choice.
Churchman 133.2, 2019
The concept of discipleship has always been important to Christianity. In his recent monograph, T... more The concept of discipleship has always been important to Christianity. In his recent monograph, The Hermeneutics of Doctrine, Anthony C. Thiselton briefly discusses how the hermeneutics of doctrine is connected with the concept of formation, which has some implications for discipleship. He does not, however, discuss the hermeneutic nature of discipleship. In fact, no one does. Hans-Georg Gadamer is my choice interlocutor for this article due to his significant contributions to hermeneutic philosophy and theory. Indeed, Gadamer’s hermeneutic categories allow Christians to see discipleship itself as a hermeneutic phenomenon. More specifically, his concept of Bildung (formation, cultivation, or education) provides a hermeneutic parallel to the Christian concept of discipleship. After explicating Gadamer’s understanding of Bildung, I then use his insights and categories to frame a hermeneutic understanding of and approach to discipleship.