By Linda J. Tessier (eds.)
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Extra resources for Concepts of the Ultimate
If his defence is unsuccessful, that would be good reason for less philosophically trained adherents of popular supernaturalism to consider other possible ways to conceive of the Holy Power of the universe to which we owe our existence and in whose power lies our ultimate hope. The way I recommend is just that approach which Davis attacks, that of process theology. The differences between this theology and Davis's can best be summarized as the distinction between naturalistic and supernaturalistic theism.
The way I recommend is just that approach which Davis attacks, that of process theology. The differences between this theology and Davis's can best be summarized as the distinction between naturalistic and supernaturalistic theism. As naturalistic theists, process theologians hold that the existence of a realm of finite beings with power is not a contingent, arbitrary fact, based upon a divine decision. The form our particular world has taken is contingent and is basically due to God's creative activity.
And (4) the petitionary prayer argument will only be impressive to those who agree with me that the sorts of petitions I listed make sense, and few believers in limited Gods will so agree. Nevertheless, I am prepared to defend each of the above four ways of arguing on behalf of an unlimited God. The notion of an unlimited God is, I believe, the best way of capturing what Christians find about God both in scripture and in the tradition. Such a notion is impressively supported by the ontological argument.