I do look forward to how you develop this! Especially as you respond to your own concerns:
(1) Is God, then, responsible for evil?
(2) Is evil then a substance & a principle of the created order? (i.e. does this thesis imply a kind of Manicheaism?)
(3) Where & when does the Fall factor in to this picture?
I'm more of a constructive synthesizer than an original systematic thinker. I'll watch how you further develop this in relation to the theo-contour guardrails that I employ.
My own panentheistic cosmotheandrism draws on the strengths of such diverse schools as the Neo-platonist (Eriugena), neo-Chalcedonist (Maximus), Franciscan (Scotus, Bonaventure), German idealist (Hegel, Schelling), Russian sophiologist (Bulgakov), American pragmatist (Peirce, Royce), neo-Whiteheadian (Bracken, Gelpi), Peircean panentheist (Brier), Semiotic Trinitarian (Robinson, Southgate), Pneumatological emergentism (Yong), Neo-Thomist (Clarke, Arraj), Process (Keller, Griffin), Open (Oord), Open Panentheist (Clayton).
The following conceptions - as I've intuited but haven't fully developed - would not need to be engaged as mutually exclusive in my own Tehomic Pan-semio-entheism:
Wood's Maximian Christology & Cosmology
Griffin’s creatio ex chaos (uncreated & prevenient)
Bracken’s divine matrix [a Peircean corrective to nominalism Whiteheadian (thick) or Hartshornean (thin)]
Clarke’s thin passibility of esse intentionale
Neville’s creatio ex nihilo & Tillich’s ground for nondeterminate divine being
Orthodoxy’s Monarchy of the Father for – Unoriginate Indeterminate Divine Being
Classical Theism’s Immanent Trinity – Indeterminate Being or Peirce’s Ens Necessarium
Peirce’s Being > Reality > Existence
Classical Theism’s Economic Trinity – Self-determinate Being
Meta-nomological Reality & Meta-ontological Existence
In/Determinate Reality – Peircean Thirdness
In/Determinate Existence – Peircean Secondness
Peircean Firstness – of both an Extreme Scotistic Realism for immanent universals & Moderate
Scotistic Realism for universals
Keller’s creatio ex profundis (created chaos) which can exist along side Griffin’s uncreated prevenient chaos
Oord’s creatio ex amore, which as creatio continua (consistent w/conceivable cyclic cosmogonies) interacts with prevenient chaos (created & uncreated)
Scotistic Volition – moderately libertarian & moderately voluntarist free will
Scotism generally - cf Nielsen, Ingham, Cross, Wolster, Horan, Kappes
Theological Anthropology of Lonergan in dialogue with Donald Gelpi, who employs Peirce’s pragmatic semiotic realism rather than a Transcendental Thomist approach
I do look forward to how you develop this! Especially as you respond to your own concerns:
(1) Is God, then, responsible for evil?
(2) Is evil then a substance & a principle of the created order? (i.e. does this thesis imply a kind of Manicheaism?)
(3) Where & when does the Fall factor in to this picture?
I'm more of a constructive synthesizer than an original systematic thinker. I'll watch how you further develop this in relation to the theo-contour guardrails that I employ.
My own panentheistic cosmotheandrism draws on the strengths of such diverse schools as the Neo-platonist (Eriugena), neo-Chalcedonist (Maximus), Franciscan (Scotus, Bonaventure), German idealist (Hegel, Schelling), Russian sophiologist (Bulgakov), American pragmatist (Peirce, Royce), neo-Whiteheadian (Bracken, Gelpi), Peircean panentheist (Brier), Semiotic Trinitarian (Robinson, Southgate), Pneumatological emergentism (Yong), Neo-Thomist (Clarke, Arraj), Process (Keller, Griffin), Open (Oord), Open Panentheist (Clayton).
The following conceptions - as I've intuited but haven't fully developed - would not need to be engaged as mutually exclusive in my own Tehomic Pan-semio-entheism:
Wood's Maximian Christology & Cosmology
Griffin’s creatio ex chaos (uncreated & prevenient)
Bracken’s divine matrix [a Peircean corrective to nominalism Whiteheadian (thick) or Hartshornean (thin)]
Clarke’s thin passibility of esse intentionale
Neville’s creatio ex nihilo & Tillich’s ground for nondeterminate divine being
Orthodoxy’s Monarchy of the Father for – Unoriginate Indeterminate Divine Being
Classical Theism’s Immanent Trinity – Indeterminate Being or Peirce’s Ens Necessarium
Peirce’s Being > Reality > Existence
Classical Theism’s Economic Trinity – Self-determinate Being
Meta-nomological Reality & Meta-ontological Existence
In/Determinate Reality – Peircean Thirdness
In/Determinate Existence – Peircean Secondness
Peircean Firstness – of both an Extreme Scotistic Realism for immanent universals & Moderate
Scotistic Realism for universals
Keller’s creatio ex profundis (created chaos) which can exist along side Griffin’s uncreated prevenient chaos
Oord’s creatio ex amore, which as creatio continua (consistent w/conceivable cyclic cosmogonies) interacts with prevenient chaos (created & uncreated)
Scotistic Volition – moderately libertarian & moderately voluntarist free will
Scotism generally - cf Nielsen, Ingham, Cross, Wolster, Horan, Kappes
Theological Anthropology of Lonergan in dialogue with Donald Gelpi, who employs Peirce’s pragmatic semiotic realism rather than a Transcendental Thomist approach
Here's my preliminary approach:
https://theologoumenon.substack.com/p/theres-no-such-thing-as-a-natura