![]() This paper will examine various attempts made to either harmonize these two claims or else to soften the blow of rejecting one of them among the authors surveyed will be Peter John Olivi, John Duns Scotus, Henry of Harclay, William of Ockham, Walter Chatton, and Margurite Porete. Later voluntarists largely agreed with Olivi in attributing the confirmation of the blessed to be dependent upon God’s activity in some way, but disputed the means by which and the extent to which the wills of those in heaven could be said to retain their freedom. Peter Olivi suggested that the impeccability of the blessed was dependent upon a special activity of God upon their wills and argued that this external constraint upon their wills did not eliminate their freedom. Ockham, affirming the supremacy of the divine will over the divine intellect, encounters a problem: if universals are real (i.e. Theologically, Ockham is a fideist, maintaining that belief in God is a matter of faith rather than knowledge. Now, Ockham’s view is complicated by his belief in human free will and the possibility of virtue apart from following divine commands, so I am not going to accept everything for which he stood. The rise of voluntarist conceptions of the will in the late thirteenth century made it increasingly difficult to hold onto both claims. According to William of Ockham, probably the most famous proponent of Divine Command Theory, murder would have been moral had God commanded it and moreover, it is hypothetically conceivable that God might change His mind and alter the moral order by deciding to start commanding murder. Taking inspiration from William of Ockham, again, we can regard the moral truthmaker as the will of God, which is a form of theological voluntarism. Ockham’s solution is simple: the denial of the reality of universals. S ø ren Kierkegaards Works of Love (1847/1995) contains a divine command theory. John Locke and William Paley are among the modern philosophers who argued for divine command theories. Both Martin Luther and John Calvin advocated an ethics of divine commands. ![]() ![]() natures and essences exist in things as Aquinas/Aristotle say) then voluntarism cannot be true. John Duns Scotus and William of Ockham endorsed divine command theories. Ockhams Natural Right of Original Dominium as Natural Law of Natural Equity. William of Ockham (also known as William Ockham, William of Occam, and William of Occam) (1285 1349) was an English Franciscan friar and scholastic philosopher and theologian. Ockham, affirming the supremacy of the divine will over the divine intellect, encounters a problem: if universals are real (i.e. According to standard late medieval Christian thought, humans in heaven are unable to sin, having been “confirmed” in their goodness and, nevertheless, are more free than humans are in the present life. still were unable to discard the voluntaristic question about the source of. Peter Damian, as well as William of Ockhams ethical theories, are very well summarized in Frederick Coplestons History. ![]()
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