Classical Theism, Interpersonal Relations, and the Receptivity of God
Bibliographic Data
| ID | 4313753 |
|---|---|
| Authors | James Kintz (Dominican School of Philosophy and Theology, corresponding author) |
| Year | 2024 |
| Volume | 15 |
| Issue | 10 |
| Pages | 1253 |
| Publication date | 2024-10-15 |
| Peer Reviewed | Yes |
| Open Access | Yes |
| Type | ARTICLE |
| Venue | Religions (JOURNAL) |
| Journal identifiers | ISSN: 2077-1444 • E-ISSN: 2077-1444 |
| Publisher | MDPI AG (PUBLISHER • IT) |
| DOI | 10.3390/rel15101253 |
| OpenAlex | W4403515874 |
| Language | EN |
| References cited | 15 |
A central tenet of classical theism is that God is Pure Act. Among other things, this indicates that while God can act on creatures, he cannot be acted on by those creatures, for there is no receptivity in God. Yet this seems to imply that God cannot enter into interpersonal relationships with human persons, for such relationships are intrinsically reciprocal and therefore require activity and receptivity from all participants. Since the Christian faith is ostensibly committed to the claim that God can and does engage humans in interpersonal relationship, classical theism appears to be incompatible with Christianity. Nevertheless, in this paper I propose a Thomistic version of classical theism that avoids this apparent tension. Drawing on a Thomistic philosophical anthropology, as well as recent work on the second-person relation, I suggest that there is, in fact, receptivity in God. However, I argue that God's receptivity is a feature of his Pure Activity, and thus the claim that God engages humans in interpersonal relationship proves to be consistent with the doctrines of classical theism
Epistemology · Interpersonal communication · Receptivity · Sociology · Theism · Paranormal Experiences and Beliefs · Philosophy · Psychology · Religious Studies and Spiritual Practices · Social Psychology · Theology and Philosophy of Evil
| Citation velocity | historical |
|---|---|
| Highly cited | No |