In the past few shiurim I have investigated the Rambam's understanding of hashgacha at length. As I mentioned at the end of the last shiur, this position, though very important in creating space for a conception of nature that matches our modern sensibilities, also tends to leave us with the sense that it goes too far. In protecting his conception of God as a transcendent Being, the Rambam runs the risk of propounding what amounts to a nearly secular theology. The living God of the Bible who is passionately concerned with His people is replaced by a remote First Cause about whom “concern” is at best a metaphor stretched to the limit.
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