Jon, List,
for a mother it is not possible to not have been, if there is a child of hers. "In any possible state of things" says, that there are things. Event if there weren´t, is a possibility without anything (with nothing) possible? And if so, would this possibility be nothing or rather already something? But i don´t want to hegel around.
Determination is in my opinion not a one-way-relation. In the other way it is denotation, which too is a weak form of determination: Approvance. So God receives signs from His dynamical object, the world, too, by people, who approve of Him. I think, Matthew wrote that, in the said quote, not only about approvance, but about good deeds too, which a certain mercy-only-hypothesis denies.
If only people, who get themselves purged of their sins by accepting Jesus, go to heaven, this is unfair, because the possibility and obviousness of doing so strongly depends of the culture one is born into. But God is meant to be fair, and before Him all humans being equal.
Best regards, Helmut
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, HelmutVon: "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, USAStructural Engineer, Synechist Philosopher, Lutheran ChristianOn 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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