Having finished commenting on every chapter of Idealism and Christian Theology, allow me here to offer some concluding thoughts on the book and its aims and scope.
First, some comments regarding scope. The title ‘idealism and Christian theology’ allows for a very wide scope. In the design of a volume like this, a judgment must be made about how broadly or narrowly the title is to be interpreted. Here, the title bears a relatively narrow interpretation in two respects, only one of which is explicit in the introduction. The explicit restriction of scope is that the volume considers only Berkeleian and Edwardsian idealisms and not, e.g., Kantian or post-Kantian idealisms (p. 3). The implicit restriction is that the Christian theology is confined exclusively to conservative/traditional Protestant theology.
By my count, three of the essays focus primarily on Berkeley and five focus primarily on Edwards. Of the three essays remaining, one (Wainwright) is primarily concerned with comparison and contrast between Berkeley and Edwards, and the other two (Wessling and Arcadi) focus on the theological consequences of idealism without engaging in significant exegesis of either Berkeley or Edwards (though Wessling connects his version of idealism with Edwards and Arcadi connects his with Berkeley).
While I’m tabulating things, here are some facts about the authors: four work primarily in philosophy, seven in theology. All eleven authors are male. Six of the seven theologians are affiliated with Christian institutions (colleges or seminaries), all of which have a conservative Protestant orientation. Three authors are affiliated with Fuller Theological Seminary. By contrast, all four of the philosophers (and the one remaining theologian) are affiliated with secular universities. All of the Berkeley essays (and the one comparative essay) are by philosophers, while all of the Edwards essays are by theologians.
These facts are likely connected with a point of contrast between the Berkeley essays and the Edwards essays, which I have been noting as I go along: the Edwards essays pretty much universally pay careful attention to Edwards’ own theological commitments, and the way Edwards himself connects his idealism with his theology. The authors writing about Edwards generally seem sympathetic to Edwards’ theology, as well as his idealism. By contrast, Airaksinen is the only author to pay significant attention to Berkeley’s theological commitments. The other authors writing about Berkeley are generally concerned with how Berkeley’s idealism interacts with certain theological claims they (the authors) take to be important. This observation is not necessarily a criticism; it’s another choice about scope. The two questions (how Berkeley’s idealism interacts with his own theological commitments; how Berkeley’s idealism interacts with our theological commitments) are both perfectly legitimate, provided we distinguish them from one another. However, it is a little odd, and perhaps unfortunate, that all the Berkeley essays are on one side and all the Edwards essays on the other. This probably has to do with the disciplinary divide: the fact that all the Berkeley essays are by philosophers and all the Edwards essays are by theologians (with one comparative essay by a philosopher).
Second, some comments regarding the aims of the volume. In my introductory post, I wrote: “This post will be not so much a discussion of the book’s introduction as my own way of framing and approaching the issues in the book.” However, there turned out to be a degree of mismatch between my conception of the connection between idealism and Christian theology and the conception that animates this volume. My own account had primarily to do with a certain cluster of problems faced by the Christian idealist, which might be placed under the general heading ‘theology of the body.’ The body has significant importance to Christian theology, and idealism might be accused of running into Gnosticism by devaluing the body. To be sure, these sorts of issues do crop up in several places in the volume, and in some cases are addressed quite insightfully. (See especially the essays by Hamilton, Cortez, and Arcadi.) However, as the editors emphasize in the introduction (p. 3), this volume is more concerned with the value of idealism for constructive theological work than with the compatibility of idealism with basic points of orthodoxy. Of course, the orthodox theologian can use idealism constructively only if it is compatible with orthodoxy, and this is the reason that my question (the compatibility of idealism with ecumenical orthodoxy regarding the theology of the body) does come up in a number of places. But this is not the central focus.*
Finally, an overall evaluation. This volume must be understood as a defence of the harmony (not mere logical compatibility) of Berkeleian/Edwardsian idealism with traditional/conservative Protestant theology. Read in this way, all of the eleven essays are good, and at least six are excellent. The book is important and timely insofar as it stands at the intersection of two trends: the increasing seriousness with which idealism is taken in analytic philosophy, and the increasing engagement between analytic philosophy and theology. I, for one, think both of these trends are positive developments, and I therefore hope that this book will help to solidify both of them and also to begin a larger conversation about the relevance of metaphysical idealism to Christian theology.
Table of Posts
- Spiegel on Berkeley and Orthodoxy
- Wainwright on Berkeley and Edwards
- Wessling on ‘Idealistic Panentheism’
- Yandell on Berkeley and Creation
- Farris on Edwards on the Imago Dei
- Mark Hamilton on Idealism and Fallenness
- Cortez on Edwards on the Resurrection
- Crisp on Edwards on the Incarnation
- Tan on Edwards’ Christology
- Arcadi on Idealism and the Eucharist
- Airaksinen on Berkeley’s Theological Ethics
(Cross-posted at blog.kennypearce.net.)
* Thanks to Joshua Farris for helpful correspondence on these points.
The fourth chapter of Idealism and Christian Theology is “Berkeley, Realism, Idealism, and Creation” by Keith Yandell. This is an interesting paper on Berkeley which, unless I missed something, did not turn out to be about Christian theology at all.
I say purposely that it did not turn out to be about Christian theology, because it sounds at the beginning as if it is going to be. Yandell begins by noting that Berkeley’s position is rare among Christian thinkers (p. 73), and discussing a particular threat to Christianity from those who take the creation of matter to be impossible (p. 73-74). He also briefly discusses the problem of how Berkeley can accommodate certain core Christian doctrines, such as creation and Incarnation, within his idealism (p. 78-79). Now, this paper is a mere 8 pages in length (plus endnotes), so I just mentioned over half of the pages as having something to do with Christian theology. Nevertheless, the paper does not seem to me to be about Christian theology in any significant sense, because the theology (and especially the specifically Christian elements of that theology) are totally inessential to the paper’s central point. Here’s why: Berkeley’s own response to the question of the compatibility of his view with divine creation is, essentially, that the Bible says God created the sun and the moon and the earth and plants and animals and so forth, but it doesn’t say that God created material substrata. So, in other words, there is not special theological problem here: if Berkeley has an adequate analysis of the real existence of ordinary objects, then he can preserve divine creation.* Yandell also mentions the Incarnation, but he says one might worry about how, on Berkeley’s view, we can say that “the Second Person of the Trinity [became] fully human as well as being fully divine, and thus being embodied, crucified, buried, and resurrected” (78). It sounds like what Yandell is worried about here is docetism, the heresy which holds that Christ merely appeared to be embodied and to suffer. But, again, if Berkeley can preserve the claim that human beings are really embodied—or, if you like, that human bodies are real—then it seems there is no special theological problem. (The case would be totally different if we were worried about avoiding Apollinarianism or Nestorianism or something; there might be special theological problems for Berkeley there.)
Indeed, Yandell does not treat these as special theological problems, for when his paper comes to solve them we are merely treated to an account of the existence of objects unperceived by humans. This account, of course, involves God, but it doesn’t seem to me to involve Christian theology in any interesting way. (Yandell goes for a sophisticated version of the divine idea theory somewhat similar to the ‘single-idea’ interpretation proposed by Marc Hight.)
This paper seems to me to be a missed opportunity, in terms of exploration of idealism and Christian theology. Most importantly, Yandell never discusses what looked at the beginning like it was going to be the central issue: why did many philosophers regard the creation of matter by God as a serious problem, and how can Berkeley’s immaterialism be seen as responding to this problem? In response to this, Yandell simply notes that most theists held that God was able to create matter (and had created matter). What reason is there to be dissatisfied with this view? Yandell gives Berkeley’s reasons for being dissatisfied with this view, which is that matter is (according to him) conceptually impossible. But Yandell quotes Berkeley saying that many of his predecessors had thought the creation of matter by God to be impossible, despite believing in matter (and, in some cases, also in God)! The opponents (according to Berkeley) take matter to exist eternally, since it can’t be created. Why do they think so, and how is Berkeley responding? This is not explored.
(Cross-posted at blog.kennypearce.net.)
* The objection raised by Lady Percival, which first led Berkeley to address this problem, was a more serious worry: how can God be said to have created inanimate objects before creating human beings? But that is not the problem of creation discussed by Yandell.
The second essay in Idealism and Christian Theology is “Berkeley, Edwards, Idealism, and the Knowledge of God” by William J. Wainwright. The aim of this article is to explore and explain similarities between Berkeley and Edwards in terms of the religious and cultural context in which they wrote, particularly the threat of deism and freethinking to these (relatively) traditional religious thinkers. This is an extremely interesting project, and it is for the most part well-executed, though the brevity of a single paper necessitates glossing over certain details, leaving some points underdeveloped, and so forth.
Wainwright’s central contention, I take it, is that Berkeley and Edwards share a concern with the ways in which God is coming to seem distant in a world governed by mechanistic science. The world is, increasingly, viewed as a grand machine that keeps rolling along without any outside assistance. Berkeley and Edwards regard it as insufficient to reason (as, for instance, Leibniz and Paley do) that behind a great machine there must be a great Engineer, for this may secure the existence of God, but it will not secure the nearness of God to the believer, or God’s immanence in the world. I am not very familiar with Edwards, but Wainwright’s account of Berkeley’s motivations and concerns is certainly sound. For instance, in the conclusion of the Principles Berkeley writes, “to an unbiassed and attentive mind, nothing can be more plainly legible, than the intimate presence of an all-wise Spirit, who fashions, regulates, and sustains the whole system of being” (sect. 151, my boldface) and that God “is present and conscious to our innermost thoughts” (sect. 155). Further, Berkeley tells us that “the main drift and design of [his] labours” was (among other things) to “inspire [his] readers with a pious sense of the presence of God” (sect. 156). Thus, for Berkeley, the mere existence of God is not enough. Similarly, in Alciphron it is said that the divine language argument “proves, not a Creator merely, but a provident Governor, actually and intimately present, and attentive to all our interests and motions, who watches over our conduct, and takes care of our minutest actions and designs throughout the whole course of our lives, informing, admonishing, and directing incessantly, in a most evident and sensible manner” (sect. 4.14). So Wainwright seems to be on firm ground (at least with respect to Berkeley) when he identifies the nearness of God as a key object of concern, and it is easy to see how the Berkeley-Edwards brand of idealism might be thought to do that. This paper is, in my view, quite a welcome addition to the literature. Too often, Berkeley’s religious motivations are treated as an embarrassment, as though the ‘real’ philosophy has been encumbered with a lot of nonsense from which we must separate it if we are to get the value out. Perhaps that may, in the end, turn out to be the case with respect to present-day philosophical value, but if we don’t see Berkeley’s religious vision clearly we’ll never understand his philosophy in the first place and our ‘disentanglement’ will go awry.
Of course, there are also differences between Berkeley and Edwards. Wainwright makes an interesting and plausible suggestion about the source of these differences: Calvinism. (Of course, Calvinism is always at the forefront with Edwards!) Now, I think Wainwright is a little oversimplistic here when he says that “Because Anglicans, like Berkeley, were not [theological determinists], he may have assumed that humanity’s contra-causal freedom required the existence of relatively independent and autonomous choosing substances” (41). Berkeley says almost nothing about human freedom, and what he does say (e.g., in the later sections of Alciphron 7) is pretty ambiguous. The theological debate between Calvinists and Arminians does not exactly track the metaphysical debate between compatibilists and libertarians (though it does track fairly closely), and not all Anglicans were Arminians. Indeed, prior to the Laudian reforms of the 1630s Calvinism had been the dominant view, and Archbishop James Ussher, the primate of Ireland at the time, had vigorously opposed the attempt to impose Arminianism. What was actually going on (several decades later) in the post-Restoration Anglican Communion was more that folks were keeping pretty quiet about the issues in the hope of keeping it from blowing up again. (Civil wars are not fun.) In my previous post I claimed that Berkeley was a latitudinarian. If so, that would explain why he is so carefully ambiguous on these points: part of the latitudinarian strategy was to try to make room for Calvinists and Arminians within the same church.
Nevertheless, Berkeley, while denying the existence of inanimate secondary causes and attributing the causation of sensory ideas to God, tries to carve out some room for genuine, autonomous human agency. Wainwright provides documentation that Edwards (unsurprisingly, for a radical Calvinist) has no such concerns. Indeed, in emphasizing our dependence on God, Edwards (in the quotes provided by Wainwright) appears driven nearly to Spinozism. I expect this issue regarding Edwards will be addressed further in some of the later essays.
An additional interesting point from Wainwright’s essay has to do with the theory of the world as divine language found in both Berkeley and Edwards. I don’t think Wainwright gets Berkeley’s version of that theory quite exactly right, but this is one of my pet issues and I’ll refrain from nitpicking about it here. More importantly: Wainwright notes that Berkeley believes that the status of the world as a language can be established by empirical and philosophical reasoning, and the fact that the world is a language shows that it must have a speaker. Hence the divine language can be used to establish the existence of God. Edwards, on the other hand, seems to take as a starting point a “two books” theology and a principle of typological interpretation. Thus the world, like the Bible, is a communication from God in the form of types and figures in which the presence of Christ must be discerned. This is justified primarily theologically.
I will conclude with one nitpick: Wainwright says that “Recent scholars agree that Berkeley and Edwards arrived at their idealism separately” (48n2). This claim is meant, I suppose, to underline the importance of identifying common contextual factors in order to explain the similar views of Berkeley and Edwards. In support of this claim, Wainwright cites the introduction to the science and philosophy volume of Edwards’ Works. Now this edition of Edwards’ Works was published from 1957–2008 and Wainwright does not indicate when this particular volume was released, so it is not clear what’s meant by “recent.” In any event, Edwards was taught philosophy at Yale by Berkeley’s disciple Samuel Johnson. (Based on the extant correspondence between Berkeley and Johnson, I do not think ‘disciple’ is too strong a word.) I don’t know what the state of the evidence is regarding whether Edwards actually read Berkeley’s works, but there is certainly a vector for indirect influence, at least. In places I took Wainwright to be implying that if we couldn’t uncover some shared contextual factors explaining the similarity of Berkeley’s and Edwards’ views that similarity would have to be regarded as sheer coincidence, and this is much too strong. Nevertheless, this point does nothing to detract from Edwards’ status as an original thinker, or from the interest of Wainwright’s analysis of Edwards’ similarities and differences from Berkeley.
(Cross-posted at blog.kennypearce.net.)
The first paper in Idealism and Christian Theology is James Spiegel’s “The Theological Orthodoxy of Berkeley’s Immaterialism.” This piece was originally published in Faith and Philosophy in 1996, though I must confess that I had not read it before today. I found the essay rather odd, partly because I have some confusion about the nature of its project. Contrary to my expectations, it does not really address any of the questions I outlined in my last post. On the whole, I think the essay makes problematic unexamined assumptions about Berkeley’s religion, and it relies on a controversial characterization of Berkeley’s analysis of body with which I disagree, but it emphasizes the role of divine language in a way I find helpful and also makes some interesting and original points about this topic. I will address each of these in turn.
Berkeley and Orthodoxy
Spiegel does not really address the question of what Berkeley might have meant by ‘orthodoxy’. At one point (endnote 26) Spiegel defines ‘theological orthodoxy’ as adherence to the Apostles’ Creed and Nicene Creed, but this clearly isn’t really what Spiegel means by ‘orthodoxy’ since these creeds play no further role in his examination of Berkeley’s ‘orthodoxy’. Rather, as is quite clear beginning at the first page of the article, what Spiegel means by ‘orthodoxy’ is consistency with the Bible. The creeds do not come into it at all. Having defended Berkeley’s orthodoxy (in this sense), Spiegel goes on to say that Berkeley’s ultimate conclusions “would undoubtedly please a theologically conservative Anglican so sensitive to heresy” (27). The trouble is, Spiegel’s characterization of Berkeley as a theologically conservative Anglican is (in the historical context) inconsistent with Spiegel’s assumptions about what ‘orthodoxy’ and ‘heresy’ mean for Berkeley. A defining feature of conservative (‘high church’) Anglicanism in Berkeley’s time was adherence to tradition, in both faith and practice. For a conservative Anglican, ‘heresy’ would be departure from the creeds and the tradition. A conservative Anglican would not just interpret Scripture however he or she pleased, in the ‘just the text’ fashion Spiegel employs. If Berkeley really was a theologically conservative Anglican, then he ought to be far more worried about how immaterialism can be rendered consistent with, for instance, the Chalcedonian Definition, but neither Berkeley nor Spiegel addresses this. This is an inauspicious start to a book purporting to deal with issues in Christian theology: Spiegel characterizes Berkeley as a conservative Anglican, but (implicitly) ascribes to him a Baptist conception of orthodoxy.
Having been a little hard on Spiegel in the preceding paragraph, let me make two more conciliatory points on this subject. First, Spiegel’s question of the consistency of Berkeley’s philosophy with Scripture is certainly an intrinsically interesting question and one that mattered a lot to Berkeley. Second, Spiegel primary mistake here is his characterization of Berkeley as a theological conservative, which occurs in a passing remark on the last page of the paper. In fact, the approach Spiegel employs in the article is not as far off the mark as it would be if Berkeley were a theological conservative. Let me expand on this last point.
It seems pretty clear to me that Berkeley is a latitudinarian Anglican and a religious populist. The term ‘latitudinarian’ is one that was in use in Berkeley’s lifetime and it is a description I believe Berkeley would be happy to accept (though I know of no text in which he applies the term to himself). Latitudinarians supported the status of the Anglican church as ‘established’ (i.e., state-supported), though most of them (including Berkeley) also supported toleration for dissenting Christians. They thought that the established church was important for social unity and the promotion of individual virtue, as well as (of course) for the spiritual salvation of their fellow citizens. Latitudinarians believed that the best way for the church to accomplish this was to keep doctrinal requirements to a minimum—that is, to allow broad latitude in individual belief. But not unlimited latitude. The established church was still to be a specifically Christian church, holding to the Bible and to Christian distinctives like the Trinity and the Incarnation. This perspective is in evidence, in particular, throughout Berkeley’s Alciphron.
Berkeley’s latitudinarianism is closely connected with his religious populism, that is, his view that “the Christian religion is … an institution fitted to ordinary minds, rather than to the nicer talents … of speculative men … [so that] our notions about faith … [must be] taken from the commerce of the world, and practice of mankind, rather than from the peculiar systems of refiners” (Alicphron, sect. 7.13). If the main justification for the established church is the moral and spiritual health of the nation, then the religion taught by the established church had better be a religion that benefits the ordinary people of the nation, and not only ‘speculative men’.
Now, to Spiegel’s credit, he quotes in full, on p. 13, Berkeley’s notebook entry 405: “All things in Scripture wch side with the Vulgar against the Learned side with me also. I side in all things with the Mob.” This entry makes clear what Berkeley is doing in the discussions of Scripture in the Three Dialogues Spiegel addresses later: he’s resisting the importation of metaphysical subtleties into the text of Scripture. Scripture, Philonous insists, never talks about material substrata (which Berkeley rejects). Instead, it talks about “the sun, moon, and stars, earth and sea, plants and animals” (Luce and Jessop, p. 250). Berkeley believes in all of these things. So Berkeley’s view is that if we set aside “the peculiar systems of refiners”—i.e., traditional systems of metaphysics and philosophical theology, such as that of Thomas Aquinas—and read Scripture as speaking in plain language to plain people, then we will see that it is not only consistent with but actually deeply harmonious with immaterialism. But actual conservative Anglicans in the 18th century, such as Peter Browne, would hardly call this ‘theological orthodoxy’.
So in the end my complaint here is that Spiegel has characterized Berkeley’s theological orientation in a way that is deeply flawed relative to Berkeley’s historical context. Berkeley would certainly count as theologically conservative relative to the Anglican churches of England, Ireland, and North America today, but in his own time he was not a conservative. If he had been a conservative, the entire approach Spiegel takes in his essay would be deeply flawed. However, because Spiegel is wrong about this particular point, much of the rest of what he says is actually correct. In general, though, the essay would have benefitted from a more careful characterization of Berkeley’s view of theology and Scripture. This would also have helped at the end of the essay, where I think Spiegel underplays the extent to which Berkeley takes his philosophy to be useful for the promotion of virtue, and not merely cold intellectual assent to Christian doctrine.
Bodies and Divine Ideas
I’ll be brief here. In his discussion of Berkeley’s treatment of creation, Spiegel interprets Berkeley as identifying bodies with divine ideas. Following Dancy, he takes these ideas to be of two kinds, private archetypes and public ectypes. The ectypal ideas are immediately perceived by us. While Spiegel is not the only one who interprets Berkeley this way, I am far from convinced that Berkeley holds that the ideas we perceive are numerically identical to ideas perceived by God. Further, I am not convinced that this reading of the divine archetypes avoids collapsing into a form of representative realism (how can I know that the idea I experience corresponds to the archetype?). I develop a very different interpretation of Berkeley on bodies in my book. Of course nothing one could have said on this point would have been uncontroversial, but this controversial interpretation plays a large role in this paper.
The strongest point of the article is its emphasis on divine language, and the extent to which Berkeley takes literally, or almost literally, the large number of Biblical passages that talk about God speaking things into existence. For on Berkeley’s view the perceived world just is God’s speech. I think Spiegel is correct that Berkeley sees this as a key point where his views are more consonant with Scripture than materialist views. Further, Spiegel suggests that Berkeley might regard our capacity for language as very important in the interpretation of the doctrine that humans are created in the image of God. This is an interesting and original point that’s well worth consideration.
(Cross-posted at blog.kennypearce.net.)
I have been asked to review Joshua Farris and Mark Hamilton’s Idealism and Christian Theology for Faith and Philosophy. In accord with a previous practice I have found useful, I will be blogging through the book, one post per chapter, in preparation to write the review. This post will be not so much a discussion of the book’s introduction as my own way of framing and approaching the issues in the book.
The fundamental paradox of theological anthropology in the Abrahamic tradition is the understanding of the human being as the breath of God dwelling in the dust of the earth (see Genesis 2:7). The philosophical/theological task is to unpack or spell out this evocative metaphor. It is widely believed in the broader culture (and perhaps also to a large extent among Christian analytic philosophers) that the Christian view (or, often, more generally the ‘religious’ view) of the human person is substance dualism: the breath of God is to be understood as an immaterial soul, and the dust of the earth as a physical body. The human person is an embodied soul. Yet, historically, this has not (at least in its straightforward Platonic/Cartesian version) been the dominant view in Christian philosophy and theology, and has often been regarded with suspicion by Christian philosophers and theologians. The reason for this is that the substance dualist has difficulty explaining how the human being can be a genuine unity of body and soul (or, indeed, how body and soul could be in any sense united). The breath of God must be taken to dwell in the dust of the earth; we must hold, as Descartes said, “that I am not merely present in my body as a sailor is present in a ship” (Sixth Meditation). The human being, the tradition has held, is a unity of mind and body. The true self is not to be identified with the mind or soul rather than the body, but with the unity of both. The human being is formed from the dust of the earth. Contrary to Plato, I am not an immaterial soul trapped in a body. I am fundamental a corporeal being.*
This has broader theological consequences. For the Abrahamic tradition generally, it has been connected with the doctrine of bodily resurrection. The majority of this tradition holds that disembodied existence is possible but bad for human beings, and that we exist in a disembodied state after death only temporarily: in the end, we will again be embodied beings. There are also specifically Christian concerns following from our understanding of embodiment: the Incarnation of Christ and the doctrine of the Eucharist.**
Now, metaphysical idealism—particularly the Berkeleian sort—has often been thought of as a doctrine friendly to religion. After all, its chief proponent went on to become a bishop, and he himself sold the doctrine in large part as an aid to religion, since it supports the existence of God and the natural immortality of the human soul. All of this can be seen as an affirmation of the human person as the breath of God, an affirmation that was crucial for defenders of traditional religion at a time when Descartes’s ‘beast machine’ was gradually developing into La Mettrie’s ‘man machine’. Yet there is reason to fear that Berkeley, like many other modern Christians, in his zeal to defend the status of the human person as the breath of God has fallen into heresy by denying that the human person is also the dust of the earth.
This particular heresy, the denial of the fundamentally bodily nature of the human person, is usually considered a form of Gnosticism, and in fact Berkeley’s last (and strangest) major philosophical work, Siris (1744) explicitly connects his philosophy to the tradition of Christian Neoplatonism (and especially Ralph Cudworth). Though this tradition has some exponents whose orthodoxy is unquestionable (e.g., Gregory of Nyssa and Augustine),*** it has also often veered into Gnosticism.
So there is reason for suspicion about the theological orthodoxy of Berkeleian idealism. But Berkeley himself is of course not unaware of these issues, and he insists at length, especially in Three Dialogues, that his view preserves the reality of bodies and, indeed, does so better than materialist competitors. Just as the theological orthodoxy of Descartes’s dualism depends on the success of his (virtually non-existent) account of the union of mind and body, the theological orthodoxy of Berkeley’s idealism depends on the success of his defense of the reality of body. Further, the resulting view needs to be able to accommodate the specific religious doctrines mentioned above.
We now come, finally, to the present book. This is the first of two volumes in Bloomsbury’s Idealism and Christianity series edited by James Spiegel. The second volume, Idealism and Christian Philosophy, ed. Steven Cowan and James Spiegel, is already out. Volume 1 contains two previously published essays and nine new essays addressing theological questions arising from Berkeley’s idealism and the similar idealism of Jonathan Edwards. Judging from the introduction and table of contents, it appears that every one of the issues I have outlined above will be addressed. Over the next month or two, I will record my thoughts on each of the essays in the volume, so stay tuned!
* Since one of the main aims of Descartes’s Meditations is to make mechanical philosophy (science) acceptable to the Catholic Church, he repeatedly affirms this. I am not denying that a substance dualist can affirm this, but only observing that philosophers and theologians have sometimes been suspicious of the dualist’s ability to do so. In Descartes’s particular case, for reasons noted by Elisabeth of Bohemia, no account has been given (or, I think, can be give) of how the soul is united to the body.
** Even for traditions that reject the Real Presence (e.g., Zwinglian or Calvinist interpretations) there remains the question of why such a bodily act as eating should be an appropriate form of worship.
*** The orthodoxy of a creative and original philosopher or theologian is never unquestionable in his/her own lifetime; it becomes unquestionable only when later generations come to regard that thinker as to some extent definitive of orthodoxy, as is the case with both Gregory (one of the architects of the orthodox doctrine of the Trinity) and Augustine.
(Cross-posted at blog.kennypearce.net)