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F.W. J. Schelling (1775-1854) (PhD Edit)
Preface
A section of my PhD, with a slight reformat on Blogger for an entry on academia.edu, 202510125.
Saturday, September 19, 2020 PhD Full Version PDF: Theodicy and Practical Theology 2010, Wales TSD
Panentheism
German philosopher, F.W. J. Schelling [1] (1845)(1936) reasons: ‘As there is nothing before or outside of God, he must contain within himself the ground of his existence.’[2] He reasons God’s nature is inseparable from God and yet can be distinguished.[3] Panentheism can reasonably be understood as an overarching view within many process theism approaches[4] which I have contrasted with my own views.[5] Schelling, although not noted as a Christian theologian, within Of Human Freedom states that all earthly creatures are dependent on God.[6] If God ‘withdrew his power for an instant, man would cease to be.’[7] There exists ‘nothing before or outside of God.’[8] Shedd explains that God’s work of providence demonstrates he is the ‘most holy,’ ‘wise’ and ‘powerful’ as he governs his creatures and their actions.[9] God works in the material universe with its nature and laws.[10] Phillips explains that a Reformed view is that God has the freedom to act as he wants.[11] This would be God’s sovereign providence, but Hume is skeptical of this concept.[12] People throughout the world view certain evils, which may be rectified in other regions of the world or in the future, and understand these good events as being connected to general laws and the existence of a good deity.[13] Hume suggests that these are superstitions,[14] and questions whether in many cases a ‘cause can be known but from its known effects?’[15] The idea is then presented that if God is benevolent his providence should lead to a world without suffering and wickedness.[16]
Predestination
Schelling also presents a view on predestination[17] that human beings act today as they have always acted since ‘eternity’ and at the beginning of creation.[18] Persons continue to act wickedly because in eternity human beings took a stand in ‘egotism and selfishness.’[19] Within this view, passion and desire which can at times go wrong, represent freedom in the nature of human beings.[20] All persons are born with a ‘dark principle of evil attached to them.’[21] Persons can be good, even with this darkness through ‘divine transmutation.’[22] This non-traditional perspective would view human beings as predestined to commit evil[23] but allows for God to still work good within persons.[24]
[1] Schelling lived (1775-1854). Blackburn (1996: 341).
[2] Schelling (1845)(1936: 32).
[3] Schelling (1845)(1936: 32). Schelling sought to deflect criticisms that he was a pantheist. ‘Unity is of essence, but so is diversity.’ Gutmann (1845)(1936: xxxi). However, his comments make it possible that he had views which were perhaps panentheistic. Material things are dependent on God and yet independent.
[4] Including that of Whitehead. Nikkel (2003: 2-3).
[5] My views are Reformed but not strictly within a certain camp such as Presbyterian or Baptist. I have primarily come to my Reformed views through MPhil and PhD research.
[6] Schelling (1845)(1936: 11).
[7] Schelling (1845)(1936: 11). Schelling is noted within the ‘Introduction’ to believe in a divine personality and denied that God’s personality was incomprehensible. Schelling did reason wisdom could be found in God. Gutmann (1845)(1936: xxv).
[8] Schelling (1845)(1936: 32).
[9] Shedd (1874-1890)(1980: 527 Volume 1). Frame (2002: 274).
[10] Shedd (1874-1890)(1980: 528 Volume 1).
[11] Phillips (2005: 22).
[12] Hume (1779)(2004: 50).
[13] Hume (1779)(2004: 50).
[14] Hume (1779)(2004: 50).
[15] Hume (1779)(2004: 50).
[16] Hume (1779)(2004: 50).
[17] Schelling (1845)(1936: 66).
[18] Schelling (1845)(1936: 66). Creation is not passive and is dynamic and in constant activity. Gutmann (1845)(1936: xxiii). This non-passive activity included rebellion within Schelling’s view.
[19] Schelling (1845)(1936: 66).
[20] Gutmann (1845)(1936: xxv).
[21] Gutmann (1845)(1936: xxv).
[22] Schelling (1845)(1936: 66).
[23] Schelling (1845)(1936: 66).
[24] Schelling (1845)(1936: 66).. Blackburn (1996: 341).
BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
FRAME, JOHN M. (1999) ‘The Bible on the Problem of Evil: Insights from Romans 3:1-8,21-26; 5:1-5; 8:28-39’, IIIM Magazine Online, Volume 1, Number 33, October 11 to October 17, Fern Park, Florida, Third Millennium.
FRAME, JOHN M. (2002) The Doctrine of God, P and R Publishing, Phillipsburg, New Jersey.
GUTMANN, JAMES (1845)(1936) ‘Introduction’ in SCHELLING, F.W.J. (1845)(1936) Schelling, Of Human Freedom, Translated by James Gutmann, The Open Court Publishing Company, Chicago.
HUME, DAVID (1739-1740)(1973) ‘A Treatise of Human Nature’, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press.
HUME, DAVID (1779)(2004) Dialogues Concerning Natural Religion, Digireads.com/Neeland Media LLC, Lawrence, Kansas.
NICKEL, DAVID H. (2006) The Varieties of Mystical Experience: Paul Tillich and William James, Philadelphia, Metanexus Institute.
PHILLIPS, D.Z. (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press.
PHILLIPS, D.Z. (2005) The Problem of Evil and the Problem of God, Fortress Press, Minneapolis.
SCHELLING, F.W.J. (1845)(1936) Schelling, Of Human Freedom, Translated by James Gutmann, The Open Court Publishing Company, Chicago.
WHITEHEAD, ALFRED NORTH (1926) Religion in the Making, New York, The MacMillan Company.
WHITEHEAD, ALFRED NORTH (1927-1929)(1957) Process and Reality, New York, The Free Press/MacMillan Publishing Company, Incorporated.
WHITEHEAD, ALFRED NORTH (1967)(1986) ‘Adventures of Ideas’, in Forest Wood JR., Whiteheadian Thought as a Basis for a Philosophy of Religion, University of Southern Mississippi, Hattiesburg, University Press of America, Inc.
Note 20251025: His distinction between the infinite and finite was not clear enough, from my reading. A biblical view is that the finite is dependent on the infinite, never the reverse.
