Final - Q's from the reading Flashcards
What does Anselm mean when he says that the supreme nature “is simple?”
God is “simple” because God is just God, not made of a number of component parts.
“Since, then, that nature is by no means composite, and yet is by all means those so many goods, necessarily all these are not more than one, but are one.” p. 66
“Therefore, nothing that is truly said of the supreme being is accepted in terms of quality or quantity, but only in terms of what it is. For, whatever it is in terms of either quality or quantity would constitute still another element, in terms of what it is; hence, it would not be simple, but composite.” p 67
What does Lewis Form mean by divine “persuasive” power? How does this contrast with divine “coercive” power?
“Persuasive power operates more indirectly, for it is effective in determining the outcome only to the exten that the process appropriates and reaffirms for itself the aims envisioned in the persuasion.”
“Coercive power directly influences the outcome, since the process must conform to its control.”
In all this, power is broadly defined as the capactiy to influence the outcome of any process of actualization, which allows coercive and persuasive power. p 137
“Divine persuasive power maximizes creaturely freedom, respecting the integrity of each creature in the very act of guiding that creature’s development toward greater freedom.” p 138
Briefly describe any two of McFague’s five models for understanding God’s relation to the world. What–according to McFague–are the advantages and disadvantages of each of the two models?
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How does Benedict Spinoza argue the claim that God is not affected by joy or sadness?
God can’t have passions because the process of those emotions would require God to change, making God more or less perfect. God can’t love or hate because it would make God more or less perfect to do so.
In what way, according to Moltmann, does God suffer? How is this different from the way that creatures suffer?
‘God does not suffer, like his creature, because his being is incomplete. He loves from the fullness of his being and suffers because of his full and free love.” p 190
Calls this “active” suffering, the suffering of love, a voluntary openness to the possibility of being affected by outside influences.
