Helmut, List: A mother is necessary *for her child*, but she is still a contingent being *overall*--it is obviously possible for her *not *to be. In fact, a pregnant woman is sometimes used as a metaphor for panentheism. By contrast, as Peirce states, *Ens necessarium* is uniquely "that which would Really be in any possible state of things whatever."
Dynamical objects change because they are affected by *their own* dynamical objects, which determine them as signs. Dynamical objects are *not *affected by the signs that they determine. Nobody is 100% good *except *Jesus Christ, who is both God and human. That is why his death alone satisfies the debt that we all owe to God for our own sins. Regards, Jon On Fri, Sep 20, 2024 at 1:41 PM Helmut Raulien <[email protected]> wrote: > Jon, List, > > I´m afraid, I haven´t understood anything. A mother is necessary for her > child, but affected by him/her. Dynamical objects change. Nobody is 100% > good. > > Best regards, Helmut > *Von:* "Jon Alan Schmidt" <[email protected]> > Helmut, List: > > Again, panentheism *cannot *coherently conceive God as *Ens necessarium* > without > qualification, because panentheism maintains that God is affected by the > world and thus a *contingent *being in at least some respects, not a > thoroughly *necessary *being. > > Peirce explicitly states that the dynamical object *of a particular sign* > is unaffected *by that sign*. "For the sign does not affect the object > but is affected by it" (CP 1.538, 1903). "In its relation to the Object, > the Sign is *passive*; that is to say, its correspondence to the Object > is brought about by an effect upon the Sign, the Object remaining > unaffected" (EP 2:544n22, 1906). On the other hand, I agree that dynamical > objects *within the universe* are also signs that are affected by *their > *dynamical > objects, with the understanding that all such *individual > *signs/objects/interpretants > are artifacts of analysis prescinded from the real and *continuous *process > of semiosis. > > Christian theology *does not* maintain that going to heaven or hell is a > matter of being greater or less than 50% good. On the contrary, anyone who > is less than 100% good deserves hell, which is most accurately defined as > an everlasting state of existence apart from God. However, as I already > summarized the other day, God himself provided the remedy by becoming human > (John 1:14) and then dying on the cross to satisfy the debt that we all owe > to God for our own sins (Colossians 2:13-14); and the Holy Spirit applies > it to us by graciously giving us the gift of faith in his promises--not > just *belief*, but also *trust *in what he has done for us, rather than > anything that we can do ourselves (Ephesians 2:8-9). > > Regards, > > Jon Alan Schmidt - Olathe, Kansas, USA > Structural Engineer, Synechist Philosopher, Lutheran Christian > www.LinkedIn.com/in/JonAlanSchmidt / twitter.com/JonAlanSchmidt > > On Thu, Sep 19, 2024 at 9:40 AM Helmut Raulien <[email protected]> wrote: > >> Jon, List, >> >> Thank you for the detailed outline! I so far understand, that classical >> theism says, that God is only ens necessarium, and therefore unaffected, >> while panentheism and nonclassical theism say, that God is not only creator >> (ens necessarium), but has aspects too, that are affected. The Peircean >> idea, that God is dynamical object of the universe, doesn´t say in my >> opinion, that He is unaffected, because DOs can be affected in a semiosis, >> I think. How else could things change? I remember (have looked it up) >> Matthew 25.40: "Truly I tell you, whatever you did for one of the least of >> these brothers and sisters of mine, you did for me." (Jesus), though this >> is a quite hellish chapter, I don´t like due to this binary judgement with >> only two options to go, heaven or hell. A person who is 49 % good and 51% >> bad goes to hell, and a person who is not very different, just 51% good, >> goes to heaven. That is not fair. >> >> Best regards, Helmut >> >
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