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Can God Promise Us a New Past? A Response to Lebens and Goldschmidt
Open Theology Pub Date : 2020-02-28 , DOI: 10.1515/opth-2020-0014
Bogdan V. Faul 1
Affiliation  

Abstract Samuel Lebens and Tyron Goldschmidt provided original theodicies, which suggest that at one time God will change the past, either by erasing/substituting the sins of humans or erasing the whole entirety of evils. Both theodicies imply the idea that God can completely change the past without leaving any traces. In this paper, I argue that Lebens’ and Goldschmidt’s preferred model, which they call the scene-changing theory, is problematic. First, its complex metaphysical foundation could be replaced with presentism (roughly, the view in the ontology of time that only present things exist) without losing any substantial heuristics. Second, their theory either implies a controversial theory of truthmaking under presentistic and hyper-presentistic ontology or implies controversial views on the counting of events under presentistic and hyper-presentistic ontology. Thirdly, I will argue that any theory of elimination/substitution of evils of the past implies that there are unnecessary evils, which is inconsistent with God’s goodness.

中文翻译:

上帝能给我们一个新的过去吗?对勒本和戈德施密特的回应

摘要塞缪尔·勒本斯和泰隆·戈德施密特提供了原始的神学论证,这些论证表明,一次神将通过消除/替代人类的罪恶或消除全部邪恶来改变过去。两种神论都暗示着上帝可以彻底改变过去而不留下任何痕迹的想法。在本文中,我认为Lebens和Goldschmidt的首选模型(称为场景变换理论)存在问题。首先,它的复杂的形而上学基础可以用存在主义代替(大致上,时间本体中只存在存在事物的观点存在)而不会失去任何实质性的启发式。第二,他们的理论要么暗示存在主义和超现实主义本体论下有争议的真理创造理论,要么暗示存在主义和超现实主义本体论下事件计数的有争议的观点。第三,我将争辩说,任何过去消除/替代邪恶的理论都暗含着不必要的邪恶,这与上帝的良善不一致。
更新日期:2020-02-28
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