Jules Lequyer (Lequier) (1814—1862) Like Kierkegaard, Jules Lequyer (Luh-key-eh) resisted, with every philosophical and literary tool at his disposal, the monistic philosophies that attempt to weave human choice into the seamless cloth of the absolute. Although haunted by the suspicion that freedom is an illusion fostered by an ignorance of the causes working within us, he […].
Where religion is concerned, the best and most lasting contribution of America's founders was arguably more political than theological. They brought to fruition the idea of religious freedom. To be sure, this concept had already been articulated and underwent important developments prior to the eighteenth century.2 The Americans, however, began to make it a reality in the sphere of public life. This is nowhere more evident than in the Constitution of the United States and in the first article of the (...) Bill of Rights. Nevertheless, some of the founders had a great deal to say on theological topics, and it is this aspect of their thinking on which I focus in this paper. Some of the founders were orthodox Christians .. (shrink)
Philip Clayton, Ingraham Professor of Theology at Claremont School of Theology, is widely recognized both as a major contributor to contemporary discussions of the relations between science and religion and as a philosopher-theologian of great originality. Although Clayton invariably couches his arguments and conclusions in fallibilist terms, this is, by any measure, an ambitious book. It is the closest thing yet to his magnum opus. Included are revisions of fifteen previously published articles that appeared between 1997 and 2008 and revisions (...) of two lectures delivered at Claremont in 2004.Following the editor's introduction, the book is divided into five parts. Part 1 could be read as a commentary on Whitehead's .. (shrink)
Anselm said that God is that than which nothing greater can be conceived, but he believed that it followed that God is greater than can be conceived. The second formulaâessential to sound theologyâpoints to the mystery of God. The usual way of preserving divine mystery is the via negativa, as one finds in Aquinas. I formalize Hartshorneâs central argument against negative theology in the simplest modal system T. I end with a defense of Hartshorneâs way of preserving the mystery of (...) God, which he locates in the actuality of God rather than in the divine existence or essence. This paper was delivered during the APA Pacific 2007 Mini-Conference on Models of God. (shrink)
Until recently the most prominent defender of the openness of God was Charles Hartshorne. Evangelical thinkers are now defending similar ideas while being careful to distance themselves from the less orthodox dimensions of process theology. An overlooked figure in the debate is Jules Lequyer. Although process thinkers have praised Lequyer as anticipating their views, he may be closer in spirit to the evangelicals because of the foundational nature of his Catholicism. Lequyer’s passionate defense of freedom conceived as a creative act (...) as well as the theological implications he drew from this are examined for their relevance to the present discussion of the openness of God. (shrink)