Journal articles: 'Act of God'

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Hadduck, Kevin. "Act of God." Theology Today 62, no. 3 (October 2005): 417. http://dx.doi.org/10.1177/004057360506200314.

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Wood, Charles M. "How Does God Act?" International Journal of Systematic Theology 1, no. 2 (July 1999): 138–52. http://dx.doi.org/10.1111/1463-1652.00010.

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Davies, Irene. "God." Fieldwork in Religion 8, no. 2 (November 26, 2013): 199–208. http://dx.doi.org/10.1558/firn.v8i2.199.

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In 1966 an unprecedented disaster struck the small coalmining village of Aberfan in South Wales. 144 lives were lost as thousands of tons of mining rubble hurtled down the mountainside into a local school; not only families, but the community was devastated as the village lost a generation, with 116 children perishing in the rubble. This paper explores the emotional, psychological and physiological affects experienced by the community in the aftermath of such a disaster, and the spiritual coping mechanisms individuals often employ in order to deal with their grief. This case study of Aberfan explores the wider connotations of disaster perception; what causes a disaster? Is it an act of God, an act of nature, or an act of man? A disaster certainly cannot be experienced neutrally, and this article with emphasize the progressive development of attitude, post-trauma, which allows society to construe a disaster as all three of these ‘acts’.

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Szilard, Rachel K., and Daniel Durocher. "Telomere Protection: An Act of God." Current Biology 16, no. 14 (July 2006): R544—R546. http://dx.doi.org/10.1016/j.cub.2006.06.037.

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LODZINSKI, DON. "The Eternal Act." Religious Studies 34, no. 3 (September 1998): 325–52. http://dx.doi.org/10.1017/s0034412598004478.

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As a personal agent, God's act of creation involves deliberation about His possible courses of action, a decision to act in a certain way, and the execution of that decision. In this paper, I argue that there is good reason to suppose that God's deliberation of the possible worlds cannot make Him temporal. Furthermore, whether we favour a deterministic and indeterministic version of freedom, a model can be constructed of how God timelessly decides to create this world and respond to His creatures. Finally, I argue that the problem of how God executes His decision dissolves, if we adopt a pantheistic viewpoint. This rather unorthodox viewpoint is compatible with other important theistic doctrines.

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Kovalchik, Michael T. ""Playing God" as an Act of Hope." Annals of Internal Medicine 117, no. 12 (December 15, 1992): 1060. http://dx.doi.org/10.7326/0003-4819-117-12-1060.

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Glass, Robert L. "Give Me An Act of God, Please." Information Systems Management 30, no. 2 (April 2013): 179–80. http://dx.doi.org/10.1080/10580530.2013.773813.

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Russell, Robert John. "Does “The God Who Acts” Really Act?" Theology Today 54, no. 1 (April 1997): 43–65. http://dx.doi.org/10.1177/004057369705400105.

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Lara, Jessica A. "The God of Anxiety." Journal of Psychology and Theology 46, no. 2 (April 18, 2018): 110–15. http://dx.doi.org/10.1177/0091647118767984.

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Using Acceptance and Commitment Therapy (ACT) this article discusses clinical work with a 58-year-old Caucasian female Army veteran seeking treatment for anxiety and depression. Important to our work together was her Christian faith and how we discussed this in our relationship and within the framework of ACT. Mindful attention to both the patient’s and therapist’s faith traditions was critical in achieving a successful treatment outcome.

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Bishop, Alex J. "Act of God/Active God: Recovering From Natural Disasters, by G. Harbaugh." Journal of Religion, Spirituality & Aging 22, no. 4 (October 7, 2010): 358–59. http://dx.doi.org/10.1080/15528030.2010.499785.

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Sessions, W. L. "The Authorship of Faith." Religious Studies 27, no. 1 (March 1991): 81–97. http://dx.doi.org/10.1017/s0034412500001335.

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Let us think of faith theistically, or at any rate Christianly, as an all-embracing personal relationship between a human person and the divine person, God. Such a relationship essentially involves some act ostensibly ‘by’ the human person and directed towards God – for example, an act of believing propositions about God because one believes God because one loves (‘believes unto’) God. Among many puzzles about this conception of faith, there is one which concerns the authorship of faith; this problem may be initially expressed as a question: Who is the agent-cause or ‘author’ of the essential act(s) of faith? There seem to be religiously compelling reasons for each of two diametrically opposed views.

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Lubin, Dean. "Can a Timeless God Act in the World?" Open Journal of Philosophy 06, no. 01 (2016): 29–35. http://dx.doi.org/10.4236/ojpp.2016.61003.

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Delio, Ilia. "Does God 'act' in Creation? A Bonaventurian Response." Heythrop Journal 44, no. 3 (July 2003): 328–44. http://dx.doi.org/10.1111/1468-2265.00227.

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Langerman, Peter. "God at work: An exploration of the dynamic inter-relationship between the reign of God and the people of God." STJ | Stellenbosch Theological Journal 2, no. 1 (July 30, 2016): 203. http://dx.doi.org/10.17570/stj.2016.v2n1.a10.

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In this article, it is argued that we must take seriously the missional invitation of the Triune God to communion and fellowship. Further, it is argued that it is this invitation which informs, shapes and forms the nature of our understanding of the missio Dei. The expression of the missio Dei is most clearly and visibly demonstrated in terms of the metaphor of the kingdom, the reign of God. It is the reality of the reign, the kingdom of God that creates a community, the ecclesia, the church. If we are to take seriously the link between the nature of God and the missio Dei and the link between the missio Dei and the kingdom, and the link between the kingdom and the community that the kingdom calls into being, then we must ask ourselves what the nature of that community should be. Ultimately, the community that derives its nature from the Trinitarian nature of God should have a specific shape and form and act in a certain way and it can be expected that those who act as leaders in this community should act in a certain way.

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Nemes, Steven. "God Is Not Chastened." Philosophia Christi 23, no. 1 (2021): 27–35. http://dx.doi.org/10.5840/pc20212314.

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Oliver Crisp proposes “chastened theism” as a theologically realist alternative to classical theism and theistic personalism. I critique his chastened theism and propose the alternative of Christian Pure Act theism, a “chastened” version of theological nonrealism.

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Barrett, Justin. "How Ordinary Cognition Informs Petitionary Prayer." Journal of Cognition and Culture 1, no. 3 (2001): 259–69. http://dx.doi.org/10.1163/156853701753254404.

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AbstractFour studies (two experiments, a journaling study, and a questionnaire) conducted with American Protestant college students explored intuitions concerning petitionary prayer. Since Protestant theology offers little teaching on through which modes of causation God is most likely to act, it was hypothesized that intuitive causal cognition would be used to generate inferences regarding this aspect of petitionary prayer. Participants in these studies favored asking God to act via psychological causation over the biological and mechanistic domains. Further, in fictitious scenarios participants reported being more likely to ask a supercomputer or Superman to solve a problem through mechanistic intervention than God. These results are consistent with two previous findings: that God is often intuitively represented as having a single physical location (and it is not nearby); and psychosocial agents (such as God) are expected to require physical contact to act on non-agents.

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Sipayung, Parulihan. "Fenomena Pemberhalaan Agama." Indonesian Journal of Theology 2, no. 2 (February 13, 2015): 155–78. http://dx.doi.org/10.46567/ijt.v2i2.73.

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Religions tend to imprison God in their formulation. It is even not impossible that religions can replace God. The very act of replacing God is known as the idolatry of religion. Let God be God and religions be God’s hands to bring liberation to the world.

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Brownsberger, William. "The Authority of God and the Act of Faith." Irish Theological Quarterly 73, no. 1-2 (February 2008): 148–63. http://dx.doi.org/10.1177/0021140008091697.

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Chapman, Stephen B. "Psalm 115 and the Logic of Blessing." Horizons in Biblical Theology 44, no. 1 (April 12, 2022): 47–63. http://dx.doi.org/10.1163/18712207-12341443.

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Abstract Although not a well-known biblical psalm, Psalm 115 offers significant insights into the character of blessing in Second Temple piety. The psalm’s structure and catchword technique highlight a fundamental contrast between Israel’s God and the idols of the nations. The intangibility and apparent absence of Israel’s God are actually markers of this deity’s superiority and involvement in the world. God is present as the reliable recipient of human trust and ultimate source of human blessing. The human act of blessing is a means of “placing” one’s self and others within God’s good creation, and thus participating in God’s ongoing work of redemption. The act of blessing God affirms relationship with God.

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Hanafi, Hassan. "The Revolution of The Transcendence." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 1, no. 2 (December 22, 2011): 23. http://dx.doi.org/10.20871/kpjipm.v1i2.12.

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Contrary to the general and common idea that Islam etymologically means submission, surrendering, servitude or even slavery, this paper tries to prove just the opposite, that Islam is a protest, an opposition and a revolution. The term Aslama, in fact, is ambiguous. It means to surrender to God, not to yield to any other power. It implies a double act : ﬁrst, a rejection of all non-Transcendental yokes; and second, an acceptance of the Transcendental Power. Islam, by this function, is a double act of negation and afﬁrmation. This double act is expressed in the utterance “I witness that there is no god except the God.”

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Deconinck-Brossard, Françoise. "Acts of God, Acts of Men: Providence in Seventeenth- and Eighteenth-Century England and France." Studies in Church History 41 (2005): 356–75. http://dx.doi.org/10.1017/s0424208400000310.

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A Headline in the Daily Telegraph once read: ‘Vicar is “act of God” victim’. The article explained: A vicar has become a victim of an ‘act of God’ after a thunderbolt wrecked his car during a storm. Dennis Ackroyd, vicar of St Luke’s … in Cleckheaton, near Bradford … now faces problems claiming compensation from his insurance company.

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Helm, Paul. "How Are We to Think of God's Freedom?" European Journal for Philosophy of Religion 7, no. 3 (September 23, 2015): 49–65. http://dx.doi.org/10.24204/ejpr.v7i3.104.

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The paper discusses two conceptions of divine freedom. The first, Hugh McCann’s, proposes that God is a timelessly eternal act, whose agency is not deliberative and who, in that act, creates himself and the contents of his will. God is such an act. Following discussion of this view, its costs and benefits, a more traditional account of God’s freedom, in which he possesses vestigial alternativity, the freedom to choose an alternative should there have been a sufficient reason to do so.

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Ganzevoort, R. Ruard. "Spreken is zilver, horen is goud - Over de preek als Woord van God." Verbum et Ecclesia 27, no. 2 (November 17, 2006): 510–33. http://dx.doi.org/10.4102/ve.v27i2.161.

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The connection of the sermon and the word of God has been a topic of much debate. This paper explores the significance and problematic aspects of the understanding of the sermon as a word of God. The Barthian notion that we have to speak God’ s word yet are unable to do so offers a dialectic interpretation that leaves the preacher and the congregation vulnerable. The problem lies, according to this paper, not so much in connecting the sermon and the word of God, but in the fact that this connection is sought in the act op speaking. The act of hearing the sermon might be a much more suitable category of understanding the connection.

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Haight, Roger. "Spirituality, Evolution, Creator God." Theological Studies 79, no. 2 (May 29, 2018): 251–73. http://dx.doi.org/10.1177/0040563918766717.

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Evolution raises problems for some Christian beliefs, such as the character of God’s creating act, whether God intervenes in nature’s consistency, God’s purpose in the light of nature’s randomness, and whether we can refer to anything specific God does in history. This article addresses these issues first with some abstract conceptions of God, and then with considerations of the nature of God creating, the immanence and transcendence of God, and God’s “action” in the world. It concludes with reflections on the Christian life in the light of this theological construction.

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Bracken, Joseph A. "Whiteheadian Creativity, the Tao, and the Thomistic Act of Being." Pacifica: Australasian Theological Studies 6, no. 2 (June 1993): 179–88. http://dx.doi.org/10.1177/1030570x9300600205.

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The notion of Creativity within the philosophy of Alfred North Whitehead offers a generalised structure of intelligibility. Creativity is not an entity, not even God as the Supreme Being or utterly transcendent entity, but an underlying activity which serves as the ontological ground for everything that exists. Comparisons can thus be made between the notion of the Tao within classical Chinese philosophy, the God-world relationship within the philosophy and theology of Thomas Aquinas, and the neo-classical process-oriented metaphysics of Whitehead. It is arguable that a transcendent activity underlies all the particular changes in this world.

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Hall, Joshua D. T. "Bahá’u’lláh and the God of Avicenna." Journal of Bahá’í Studies 31, no. 3 (March 14, 2022): 7–90. http://dx.doi.org/10.31581/jbs-31.3.307(2021).

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This article analyzes and compares the teachings of Bahá’u’lláh on the nature and existence of God with the core metaphysical positions of Avicenna, the preeminent philosopher of Islam. In three parts, it argues that Bahá’u’lláh validates the metaphysical principles underlying Avicenna’s argument for the existence of God as the vájib al-vujúd or “the Necessarily Existent”; that His statements affirm Avicenna’s deductive account of the divine attributes; and that He confirms the central content of Avicenna’s arguments regarding the nature of God’s creative act, His relation to the world, and the limitless duration, into the past and future, of His creation. It furthermore submits that Avicenna’s philosophy sheds a uniquely informative light on Bahá’u’lláh’s metaphysics and theology, insofar as his theological analysis helps one understand the philosophical content and significance, and rational rigor, of Bahá’u’lláh’s own statements on God’s existence, nature, and creative act.

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Hansson, Mats J., and Marcel Sarot. "Understanding an act of God: An essay in philosophical theology." Sophia 34, no. 2 (December 1995): 107–8. http://dx.doi.org/10.1007/bf02772299.

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HALL, C. G. "An Unsearchable Providence: The Lawyer's Concept of Act of God." Oxford Journal of Legal Studies 13, no. 2 (1993): 227–48. http://dx.doi.org/10.1093/ojls/13.2.227.

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Dodds, Graham G. "“This Was No Act of God:” Disaster, Causality, and Politics." Risk, Hazards & Crisis in Public Policy 6, no. 1 (March 2015): 44–68. http://dx.doi.org/10.1002/rhc3.12074.

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Hargita, Árpád, and Tihamér Tóth. "God Forbid Bid-Riggers: Developments under the Hungarian Competition Act." World Competition 28, Issue 2 (June 1, 2005): 205–31. http://dx.doi.org/10.54648/woco2005013.

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In this article we would like to share the recent experience of the Hungarian Competition Office (GVH) with the international antitrust community. First, the relevant provisions of public procurement and competition regulations are presented. The reader will note that these are not uniquely Hungarian rules, but show remarkable similarities with corresponding legislation at EU and Member State level. Next, the characteristics of the Hungarian construction sector are set out?here again it might be noted that most EU Member States have similar market structures. Before analysing the competition issues at stake, the stories of the cases are presented. This article examines the following competition issues related to cartel activities: types of bid-rigging; the importance of market definition; the calculation of fines; and the functioning of the leniency programme. Finally, some of the procedural issues that amount to a significant part of the defence put forward by companies are scrutinised. The article concludes with a look into the future, highlighting some of the consequences of EU membership.

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Webster, John. "On Evangelical Ecclesiology." Ecclesiology 1, no. 1 (2004): 9–35. http://dx.doi.org/10.1177/174413660400100101.

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AbstractEvangelical ecclesiology describes the relation between the gospel and the church, and in particular the way in which the grace of the triune God constitutes the church as the communion of saints. Consequently: (1) The doctrine of the church is shaped by an account of the perfection of God, i.e. the sufficiency and fullness of God’s being and act. This perfection is not inclusive (as in some communion ecclesiologies), but is to be thought of as a movement of grace in which God determines himself for fellowship with his creatures. (2) The visibility of the church (pervasive in modern ecclesiology) is properly a spiritual visibility, which the church has by virtue of the Spirit’s act. The primary visible acts of the church are its attestations of the presence and action of God.

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Brümmer, Vincent. "Atonement and Reconciliation." Religious Studies 28, no. 4 (December 1992): 435–52. http://dx.doi.org/10.1017/s0034412500021843.

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Religious believers understand the meaning of their lives in the light of the way in which they are related to God. Life is significant because it is lived in the presence of God, and ultimate bliss consists in being in the right relation with God. Through sin, however, our relationship with God has been drastically disrupted. The fundamental religious issue which we all have to face, therefore, is how this relationship can be restored. How can we attain ultimate bliss by being reconciled with God? Basically, this is the issue with which the doctrine of atonement has to deal:The English word ‘atonement’ is derived from the words ‘at-one-ment’, to make two parties at one, to reconcile two parties one to another. It means essentially reconciliation… In current usage, the phrase ‘to atone for’ means the undertaking of a course of action designed to undo the consequences of a wrong act with a view to the restoration of the relationship broken by the wrong act.

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Žilinskaitė-Šinkūnienė, Eglė. "Why byloti dievop ‘speak to God’, but prašyti dieviep ‘ask God’?" Baltic Linguistics 7 (December 31, 2016): 137–73. http://dx.doi.org/10.32798/bl.385.

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The paper aims to investigate the historical usage of two local cases, namely the Allative and the Adessive, governed by verba dicendi in Old Lithuanian. In Mikalojus Daukša’s Postil (1599) the Allative occurs with verbs of address and denotes the Addressee as a Goal of a verbal act. The Adessive, however, is governed by predicates of request and conveys the Source of a desired item. To verify whether this is part of Daukša’s idiolect or a general feature of Lithuanian at the beginning of its written period, the data from DP are compared to the texts of two other varieties of written Lithuanian of the 16th–17th century: Jonas Bretkūnas’ Postil (1591) and Konstantinas Sirvydas’ Punktay sakimu (two parts, 1629 and 1644). In order to explain the motivation for this usage, dialectal and typological data are used.

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Ellis, Robert. "God and ‘Action’." Religious Studies 24, no. 4 (December 1988): 463–81. http://dx.doi.org/10.1017/s0034412500019557.

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That God has acted in history has been, and usually still is, a central Christian affirmation. Its explication has been sought after in a number of ways: by investigating God's relationship to the world, by considering the nature of miracles, by poring over what might be called historiographical problems, by discussing the interrelation of divine and human wills. Each of these approaches has its own worthy place, as do several others. However, what seems to be the obvious preliminary task has often been given less generous space, and is sometimes completely neglected. For how can one use the verb ‘to act’ of God at all without first enquiring what we commonly mean when we use it in any other context? without gaining a prior understanding of what its use seems to imply and entail? This paper attempts to examine the concept of action. It does so with the conviction that such an examination will illumine our use of the concept in a theological context and that, further, it may offer hints as to the way we ought to use the word in such a context.

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BRAY, GERALD. "THE ETERNAL “SUBORDINATION” OF THE SON OF GOD?" UNIO CUM CHRISTO 4, no. 1 (April 23, 2018): 47–64. http://dx.doi.org/10.35285/ucc4.1.2018.art3.

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The relationship between the Father and the Son in the Trinity can be described in terms of “eternal subordination,” but it is unhelpful to do so. The New Testament uses the language of subordination with respect to this relationship only in 1 Corinthians 15:28, and then with a very specific act in mind. The word also has Arian connotations that are best avoided. The submission of the Son to the Father is a voluntary act of mutual love, not something imposed or made inevitable by their personal identities. The divine analogy for the marital bond is that of Christ and the church, not of the Father and the Son.

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Hao, Ya-Nan, Cong-Cong Qu, Yang Shu, Jian-Hua Wang, and Wei Chen. "Construction of Novel Nanocomposites (Cu-MOF/GOD@HA) for Chemodynamic Therapy." Nanomaterials 11, no. 7 (July 16, 2021): 1843. http://dx.doi.org/10.3390/nano11071843.

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The emerging chemodynamic therapy (CDT) has received an extensive attention in recent years. However, the efficiency of CDT is influenced due to the limitation of H2O2 in tumor. In this study, we designed and synthesized a novel core-shell nanostructure, Cu-metal organic framework (Cu-MOF)/glucose oxidase (GOD)@hyaluronic acid (HA) (Cu-MOF/GOD@HA) for the purpose of improving CDT efficacy by increasing H2O2 concentration and cancer cell targeting. In this design, Cu-MOF act as a CDT agent and GOD carrier. Cu(II) in Cu-MOF are reduced to Cu(I) by GSH to obtain Cu(I)-MOF while GSH is depleted. The depletion of GSH reinforces the concentration of H2O2 in tumor to improve the efficiency of CDT. The resultant Cu(I)-MOF catalyze H2O2 to generate hydroxyl radicals (·OH) for CDT. GOD can catalyze glucose (Glu) to supply H2O2 for CDT enhancement. HA act as a targeting molecule to improve the targeting ability of Cu-MOF/GOD@HA to the tumor cells. In addition, after loading with GOD and coating with HA, the proportion of Cu(I) in Cu-MOF/GOD@HA is increased compared with the proportion of Cu(I) in Cu-MOF. This phenomenon may shorten the reactive time from Cu-MOF to Cu(I)-MOF. The CDT enhancement as a result of GOD and HA effects in Cu-MOF/GOD@HA was evidenced by in vitro cell and in vivo animal studies.

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Grant, W. Matthews. "Moral Evil, Privation, and God." European Journal for Philosophy of Religion 9, no. 1 (May 3, 2017): 125–45. http://dx.doi.org/10.24204/ejpr.v9i1.1870.

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On a traditional account, God causes sinful acts and their properties, insofar as they are real, but God does not cause sin, since only the sinner causes the privations in virtue of which such acts are sinful. After explicating this privation solution, I defend it against two objections: (1) that God would cause the sinful act’s privation simply by causing the act and its positive features; and (2) that there is no principled way to deny that God causes the privation yet still affirm that the sinner causes it. I close by considering a limitation of the privation solution.

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Sabatino, Charles J. "No-God: Reflections on Masao Abe's Symbol of God As Self-Emptying." Horizons 29, no. 1 (2002): 64–79. http://dx.doi.org/10.1017/s0360966900009725.

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ABSTRACTBuddhist thinking centers not on a transcendent God, but on the nothingness and emptiness of Sunyata. Nevertheless, Masao Abe's reflections on the symbol of God as self-emptying can enhance our understanding of what God means. Abe interprets the self-humbling and self-sacrificing act of Jesus as a manifestation that God has vacated the transcendence of otherness in becoming world. These reflections allow us to consider a religious perspective that centers not on God, but on world and the continuum of living-dying-relatedness that represents the reciprocal and mutual interrelatedness that is world. In being returned to world, we are invited to participate in the original and originating activity of God as giving of self in compassion to one another. God is to be experienced not as a transcendent center, but as the fundamental meaning of world and its context of interrelatedness.

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Flood, Anthony T. "Aquinas on Contrition and the Love of God." American Catholic Philosophical Quarterly 95, no. 2 (2021): 235–48. http://dx.doi.org/10.5840/acpq202142221.

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St. Thomas Aquinas treats penance as both a sacrament and a virtue. In either form, penance’s principal human act is contrition—a willed sorrow for one’s sins and an intention to avoid future sins. A look at Aquinas’s understanding of penitential contrition reveals a complex interplay of the different objects of love, the gift of fear, and finally friendship with God. This article offers an analysis of Aquinas’s accounts of penance and contrition with respect to these key elements. I argue that contrition performs a fundamental role in countering, restoring, and safeguarding a proper ordering of love and attainment of the ultimate good of union with God. In short, contrition is the act that directly counters the interior disorder wrought by sin and provides an ongoing counter to the threat of additional disorder. Sin’s disorder is the aversion to God and conversion to self, while contrition involves the aversion to self and a conversion to God.

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Vorobeva, Svetlana N. "The speech act 'silence' in the structure of sacred communication." Verhnevolzhski Philological Bulletin 4, no. 27 (2021): 128–34. http://dx.doi.org/10.20323/2499-9679-2021-4-27-128-134.

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The article is devoted to the study of the speech act «silence» which is considered as an integral part of interpersonal sacred communication. In this article, for the first time, the communicative situation is analyzed on the basis of the texts of the Holy Scripture, when a believer acts as a speaker, and God becomes the silent addressee. The involvement of the addressant – the speaker and the addressee – the silent God in the communicative process becomes a distinctive feature of the sacred communicative act «silence». The study shows that silence is an obvious significant structural component of interaction. Targeting, intentionality and purposefulness can be considered the main communicative characteristics of silence as a speech act. Analyzing the biblical material, the author of the article comes to the following conclusions: 1) silence, unlike other speech acts, becomes more effective in an interpersonal sacred situation; 2) silence is the most expressive and convenient way of transmitting information; 3) silence is a strategic tool that is used to express a communicative goal related to the spiritual transformation of a person; 4) silence in interpersonal communication is used by God as a means of influencing the interlocutor; 5) the perception of silence by the listener depends on the communicative situation, and the correct interpretation of the addressee's intentions directly depends on the addressant's presuppositional spiritual knowledge. The results of the study are important in order to understand the essence of religious communication, to have an objective idea of the process of religious communication.

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Arifin, Suriani Sukowati. "Hikmat Menurut Kitab Yakobus [Wisdom in the Book of James]." Diligentia: Journal of Theology and Christian Education 1, no. 1 (September 30, 2019): 15. http://dx.doi.org/10.19166/dil.v1i1.1888.

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James in his epistle teaches the readers to ask God for wisdom when experiencing difficulties or trials. God as the source of wisdom generously gives wisdom to anyone who asks in faith. Wisdom from pure God bears the character of a holy and gentle God. Believers need to realize that they need wisdom so they have to ask for wisdom by truly believing and depending on God. Wisdom from God is evident in the way of believers’s life on how they act, behave and assess problems, understand God's plan, and take the right action. The results of God's wisdom for the lives of believers are the sanctified life, kindness, peace and blessing.

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Saunders, Robert. "God and the Great Reform Act: Preaching against Reform, 1831–32." Journal of British Studies 53, no. 2 (April 2014): 378–99. http://dx.doi.org/10.1017/jbr.2014.5.

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AbstractThe struggle for the “Great” Reform Act was one of the most serious crises of the nineteenth century, stirring controversy not only in Parliament and the political unions but in churches and chapels across the country. For many of its supporters, reform was a holy cause; for its opponents, it was a “Satanic” measure. This article seeks to reestablish reform as a religious controversy, paying special attention to the religious press and to the hundreds of sermons preached by the Anglican clergy. Anglicans mobilized an array of scriptural authorities against the reform bill, contributing directly to the rising temperature of debate. This was a “Constitution in Church and State,” and the church possessed both an authority and an audience that few institutions could match. Restoring it to the center of debate helps us to understand what was at stake in the reform bill and why it aroused such bitter passions.

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Elliot, Robert. "Divine Perfection, Axiology and the No Best World Defence." Religious Studies 29, no. 4 (December 1993): 533–42. http://dx.doi.org/10.1017/s0034412500022575.

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Advocates of the traditional argument from evil assume that an omnipotent and morally perfect being, God, would create a world of the greatest value possible. They dispute that this world is such a world. It is difficult to disagree. They go on to conclude that this world could not have been created by God. It is, however, possible consistently both to agree that God could have guaranteed the existence of a better world than this world and to reject the conclusion that this world could not have been created by God. Specifically, one may argue that this world is not a world of the greatest value God could guarantee, not because there is some other world which is, but because there is no such world. After all, it is plausible that for any possible world, no matter how good, there is another possible world which is even better, that the range of values for possible worlds has no upper limit. If this is correct, then for any world God creates there is a better world God could have created. So the argument from evil collapses, since it is logically impossible even for an omnipotent god to create a particular world which is the best or equal best possible world. God cannot act in accordance with the prescription ‘Create the best world possible!’, since there is no such thing. Nor can God act in accordance with the prescription ‘Create the best world you can!’, since from the perspective of an omnipotent being there is no such thing. This no best world defence has been advanced by Peter Forrest, John McHarry and George Schlesinger.

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Tallman, Ruth, and David Kyle Johnson. "A DEBATE BETWEEN A THEIST AND A SANTA CLAUSIST (ACT I)." Think 14, no. 40 (2015): 9–25. http://dx.doi.org/10.1017/s147717561500010x.

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Many claim that belief in God is like belief in Santa Claus – it's an irrational belief that people justify with irrational arguments because they cherish it and because it comforts them. In this dialogue, true believers ‘have it out’ regarding whether either of their beliefs – belief in God, or belief in Santa – is rational, and a direct parallel between the reasoning of the two sides is demonstrated. Many important arguments regarding theistic belief are discussed in some form. The article is intended for use in an introduction to philosophy, or an introductory philosophy of religion course, as a humorous way to foster discussion and expose students to criticisms of theistic arguments, and to consider the possibility that theistic belief is no better than belief in the existence of Santa Claus. Act One.

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Leslie, John. "A Spinozistic Vision of God." Religious Studies 29, no. 3 (September 1993): 277–85. http://dx.doi.org/10.1017/s0034412500022332.

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Philosophers of today are easy to stupefy. Try suggesting that some situations, such as enjoying a chess problem, really are in themselves better than others such as being burned alive: in themselves better in the sense that situations of the first sort would be preferable to those of the second if they existed all alone, so that one did not need to take consequences into account, and really better much as Africa is really bigger than Iceland, so that talk of real betterness is not just a genuine, wholehearted act of prescribing, or an expression of personal taste like the remark that mustard really is nasty. You will stupefy many a philosopher.

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Newman, Elizabeth. "Where in the world is God? On finding the Divine in Esther." Review & Expositor 118, no. 2 (May 2021): 180–91. http://dx.doi.org/10.1177/00346373211024608.

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The word “God” does not appear in the book of Esther. Some argue that this divine absence highlights human action over against Divine providence or sovereignty. I maintain, however, that it is a theological mistake to place divine and human action in separate domains. Divine action is not only the ground that makes human action possible; it is also the compelling spring that draws persons to act faithfully. Aristotle’s account of friendship sheds light on how friends act through one another, enabling each to become and do more than they would have otherwise. Aquinas’s discussion of primary and secondary causality provides compelling insight into how human agency relies upon Divine agency enabling us to move toward our true telos: communion with God. With Esther and Mordecai, one sees shared human agency: both rely upon the other to act. Even more, one sees how their faithfulness derives from their identity as persons in covenant with God, whose saving deeds on behalf of the Jews and the world make their lives possible.

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Margolin, Ron. "The Imperfect God." European Journal for Philosophy of Religion 12, no. 2 (June 30, 2020): 65. http://dx.doi.org/10.24204/ejpr.v12i2.3329.

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This paper focuses on the Hasidic view, namely, that human flaws do not function as a barrier between a fallen humanity and a perfect deity, since the whole of creation stems from a divine act of self-contraction. Thus, we need not be discouraged by our own shortcomings, nor by those of our loved ones. Rather, seeing our flaws in the face of another should remind us that imperfection is an aspect of the God who created us. Such a positive approach to human fallibility arouses forgiveness, mutual acceptance, and a hope for repair, and, therefore, has much to recommend itself. In the first part of the paper, I argue that the notion of a perfect God derives from the Greeks rather than the Hebrew Bible. A review of classical philosophies and the idea of God’s imperfection is followed by a consideration of several Jewish attempts to resolve the dichotomy between Divine perfection and an imperfect creation. I focus on Lurianic Kabbalah, Hans Jonas, and on the Hasidic concept of "Ayin" or “nothingness” as the very source of redemption. This Hasidic idea, which was further expanded upon by the Baal Shem Tov’s students, appears in a tale recounted by his great-grandson R. Nachman of Bratslav called “The Hanging Lamp.” I focus on the tale, which illustrates the idea that knowledge of human imperfection is itself a means of perfection and redemption.

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Ward, Keith. "God as Creator." Royal Institute of Philosophy Lecture Series 25 (March 1989): 99–118. http://dx.doi.org/10.1017/s0957042x00011275.

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‘In the beginning God created the heaven and the earth’ (Genesis 1.1). For millions of Jews, Christians and Muslims this has been a fundamental article of belief. Nor is it unknown in the classical Indian traditions. The Upanishads, taken by the orthodox to be ‘heard’, not invented, and to be verbally inerrant, state: ‘He desired: “May I become many, may I procreate” … He created (or emanated) this whole universe’ (Taittiriya Upanishad, 6). The belief that everything in the universe is brought into being by an act of will or desire on the part of one uniquely uncreated being is widespread and fundamental in religion. Historians of religion generally suppose that it is a rather late belief in the Biblical tradition, having developed from an earlier stage at which Jahweh was one tribal deity among others. By the time of the major prophets, however, the notion was firmly established that there is only one God, creator of everything other than himself. Christian theologians always seem to have had a great interest in conceptual problems, and the idea of creation has proved a very fruitful one for generating philosophical puzzles. Those puzzles are still of great theoretical interest, and I shall consider some of them with reference to the work of Augustine and, to a lesser extent Thomas Aquinas. Their views have been so influential that they may fairly be called ‘classical’, in Christian theology.

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Haarhoff, P. C. "How Lodewicus Van der Waerde found God." Suid-Afrikaanse Tydskrif vir Natuurwetenskap en Tegnologie 4, no. 2 (March 18, 1985): 48–51. http://dx.doi.org/10.4102/satnt.v4i2.1024.

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The following question is discussed, in the form of a narrative: Suppose a scientist accepts that the laws of nature are the rules according to which God acts in the physical world, and that God would not act inconsistently by suspending these rules from time to time. Can something outside the known physical science then nevertheless have meaning for him?

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Thane, Markus. "Speech-act theory to enhance Karl Barth's homiletical postulation of a sermon's ‘revelatory compliance’." Scottish Journal of Theology 68, no. 2 (April 1, 2015): 187–200. http://dx.doi.org/10.1017/s0036930615000046.

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AbstractKarl Barth's theology is a theology which was born from the pulpit. For Barth the formulation and enactment of the unity of church, theology and proclamation had become an integral part of his life and theological legacy. While Barth taught as professor at the University of Bonn he published his first volume of hisChurch Dogmatics(CD) with an emphasis on divine revelation. At the time of the publication ofCDI, Barth held two seminars on homiletics. The seminar notes were later assembled and turned into a book with the same title. If both works,CDI andHomiletics, are compared side by side a major theological inconsistency becomes apparent. InCDI Barth emphasises that revelation as the ‘Word of God’ remains with God, leaving the divine as the solely acting sovereign. Whereas inHomiletics, Barth talks about a sermon's ‘Offenbarungsmässigkeit’ – a sermon's revelatory compliance. These two postulations are not only in tension but they contradict each other. The underlying problem is that Barth cannot define revelation as a solely divine act which takes place separately and independently of human interaction; by simultaneously asking for a sermon and preachers’ revelatory compliance, as if otherwise God would not be able to reveal himself. This poses the question as to how this inconsistency can be resolved. The underlying problem for Barth was at that time, apparently, upholding both divine revelation and human proclamation without compromising the character of God and the nature of a sermon. A way out of the dilemma can be found if revelation and sermon delivery are reframed and complemented by the philosophical approach of John R. Searle's and John L. Austin's ‘speech-act theory’. ‘Speech act theory’ better appropriates Barth's desire to elevate a homily because of the ‘reality change’ which takes places in the very act of proclamation. In this theory proclamation is understood as a human act bound to God's truth which is creating a ‘new reality’ that opens and expects to have this reality filled and actualised by God's sovereign act of revelation. When proclamation/preaching is interpreted as ‘speech-act theory’, this follows Barth's desire to elevate the human act of the sermon delivery by simultaneously keeping the distinction between the human and divine, which is really worthy to be called a speech event.

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Journal articles on the topic 'Act of God'

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