Several theistic arguments are formulated as arguments for the best explanation. This article discusses how one can determine that some phenomenon actually needs an explanation. One way to demonstrate that an explanation is needed is by providing one. The proposed explanation ought to either make the occurrence of the phenomenon in question more probable than it occurring by chance, or it has to sufficiently increase our understanding of the phenomenon. A second way to demonstrate that an explanation is needed is to show that the phenomenon in question both violates our expectations and is particularly noticeable.
Christ and nature: An evangelical eco-theology This article motivates evangelical environmental care. Theological environmental ethics tends to be based on the doctrine of creation, but evangelical ethics – if it wants to be properly evangelical and convincing to evangelicals – should be based on the heart of the evangelical faith, namely on Jesus Christ. I argue that belief in the resurrection of Christ has relevance for a Christian environmental ethics. Paul's ethics is tied to his eschatology. He argues that the eschatological reality should shape our stance toward the reality of this present age. The eschatological reality is revealed in the life, death, and resurrection of Jesus Christ. When the disciples meet the resurrected Jesus, they see that the same body that hung on the cross and lay in the tomb is now a resurrected glorified body. As Paul points out in 1 Corinthians 15, the continuity between our earthly bodies and the resurrected body entails that we should take care of our bodies. By pointing to Romans 8, I argue that the same line of reasoning applies to nature: the continuity between creation and the new creation entails that we should take care of nature.
This paper presents a theological critique of divine command theory, a metaethical theory stating that moral wrongness is constituted by God’s command. First, I argue that this theory does not qualify as a Christian moral theory because it lacks connections to central parts of Christian theology, such as Christology. This argument does not imply that the theory is wrong nor that it is inconsistent with Christianity—only that it is not Christian as such. Second, I argue that divine command theory does not fit well with the New Testament’s vision of the moral life, in which being conformed to the image of Christ has primacy over adherence to law. This argument implies that the Christian ethicist should look elsewhere for a metaethical theory. I next argue in favour of a moral theory of imitation, in which the moral life consists of imitating God, the prime exemplar of goodness, which is made possible through an imitation of Christ.
This article addresses the following meta‐ethical question: do moral values have a special position among other values? According to Robert Adams, moral values do have a special position and are of overriding importance. I argue that the "overridingness" thesis is inconsistent with Adams’s value theory that only God has value in himself and all other things are valuable to the extent that they resemble God. I consider some possible ways of integrating the overridingness thesis that are latent in Adams’s work and argue that none succeeds. My main contribution is to propose a solution to the inconsistency in Adams’s theory. I argue that a theological account of beauty gives us reason to reject the overridingness thesis. Morality overrides some other concerns, but not all other concerns.
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