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  1.  16
    Eschatology, the Elimination of Evil, and the Ontology of Time.Andrew Hollingsworth - 2022 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 8 (1).
    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. (...)
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  2.  13
    Towards a Doctrinal Pragmaticism: Charles S. Peirce and the Nature of Doctrine.Andrew Hollingsworth - 2022 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 64 (2):207-228.
    SummaryIn 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 being the father of pragmatism. In order to differentiate his project from 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 theological method. I demonstrate this claim by (...)
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  3.  37
    The Classical Doctrine of the Eternal Processions and Creation ex nihilo.Andrew Hollingsworth - 2024 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 66 (1):5-24.
    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 (...)
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  4.  36
    Getting tense about the atonement.Andrew Hollingsworth & R. T. Mullins - 2024 - International Journal for Philosophy of Religion 95 (3):273-284.
    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 (...)
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  5. Wolfhart Pannenberg, Openness to the World, and the Sensus Divinitatis.Andrew Hollingsworth - 2021 - Irish Theological Quarterly 86 (3).
    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 (...)
     
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  6.  15
    Classical Theism: New Essays on the Metaphysics of God, ed. Jonathan Fuqua and Robert C. Koons.Andrew Hollingsworth - 2023 - Philosophia Christi 25 (2):319-324.
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  7.  22
    Mere Social Trinitarianism, the Eternal Relations of Origin, and Models of God.Andrew Hollingsworth - 2023 - Journal of Analytic Theology 11:23-40.
    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. (...)
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  8.  16
    William Wood, Analytic Theology and the Academic Study of Religion.Andrew Hollingsworth - 2023 - Philosophia Christi 25 (1):136-140.
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  9.  49
    Craig Carter on Creatio ex Nihilo and Classical Theism.Andrew Hollingsworth & Jordan L. Steffaniak - 2021 - Philosophia Christi 23 (2):249-269.
    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. 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 (...)
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  10.  24
    Thomistic Simplicity and Distinguishing the Immanent and Economic Trinities.Andrew Hollingsworth - 2022 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 6 (2):95-111.
    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 (...)
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  11.  59
    Back from the Future: Divine Supercomprehension and Middle Knowledge as Ground for Retroactive Ontology.Andrew Hollingsworth - 2019 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 61 (4):516-532.
    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 (...)
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  12.  8
    God in the Labyrinth: A Semiotic Approach to Christian Theology.Andrew Hollingsworth - 2019 - Eugene, OR, USA: Wipf & Stock.
    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.
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  13.  19
    Oliver D. Crisp, James M. Arcadi, and Jordan Wessling, The Nature and Promise of Analytic Theology.Andrew Hollingsworth - 2021 - Philosophia Christi 23 (2):399-402.
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  14.  14
    Thomas H. McCall. Analytic Christology and the Theological Interpretation of the New Testament.Andrew Hollingsworth - 2022 - Journal of Analytic Theology 10:735-738.
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  15.  12
    Wolfhart Pannenberg’s Semiotic Doctrine of the Church: A Peircean Corrective.Andrew Hollingsworth - 2021 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 63 (4):411-428.
    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 (...)
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