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Journal articles on the topic 'Creaturely'

Author: Grafiati

Published: 11 December 2022

Last updated: 31 July 2025

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1

Bouttier, Sarah. "Creaturely Texts, Texts On Creatures." European Journal of English Studies 19, no. 1 (2015): 111–22. http://dx.doi.org/10.1080/13825577.2015.1004917.

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2

Menuge, Angus J. L. "Causation, Creaturely and Divine." Philosophia Christi 25, no. 2 (2023): 221–29. http://dx.doi.org/10.5840/pc202325222.

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A biblical approach to reconciling God’s sovereignty with creaturely responsibility should avoid the extremes of global occasionalism and completely autonomous creatures. This paper evaluates the standard intermediary solutions offered by conservationists and concurrentists. It argues that while each contributes insights which a satisfactory account should retain, none is fully adequate. Even Leibniz’s sophisticated response, which accounts for providence, miracles, and moral responsibility, unacceptably abridges creaturely power to implement decisions. My alternative proposal seeks to explain

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3

Davis. "Creaturely Rhetorics." Philosophy & Rhetoric 44, no. 1 (2011): 88. http://dx.doi.org/10.5325/philrhet.44.1.0088.

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4

Kao, Grace Y. "Creaturely Solidarity." Journal of Religious Ethics 42, no. 4 (2014): 743–68. http://dx.doi.org/10.1111/jore.12080.

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5

Brewbaker, William S. "CREATURELY LAW." Journal of Law and Religion 32, no. 1 (2017): 40–45. http://dx.doi.org/10.1017/jlr.2017.2.

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Theological explorations of law have sometimes followed a “prophetic” model in which scripture or theological ethics serves as the primary norm for human law. After all, if God has spoken his Law into the world, especially a world beset by sin and oppression, should not human law answer to that Law? Moreover, is not law more authoritative when it is “found” or “discovered” within the framework of divine revelation than when it is “made” autonomously by fallen human beings?

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6

Davis, Diane. "Creaturely Rhetorics." Philosophy and Rhetoric 44, no. 1 (2011): 88–94. http://dx.doi.org/10.1353/par.2011.0000.

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7

Foster, Hal. "Creaturely Cobra." October 141 (July 2012): 4–21. http://dx.doi.org/10.1162/octo_a_00095.

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8

Kieser, Ty. "Loving Creatures." Philosophia Christi 24, no. 1 (2022): 39–46. http://dx.doi.org/10.5840/pc20222416.

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Wessling’s treatment of divine love raises several questions for systematic consideration. My goal here is to articulate some of these questions and their rationale insofar as they relate to the Creator-creature distinction. I begin with the nature of “creaturely love,” with its material content and methodological contours in Wessling’s account. Then I move to questions about the Creator’s love with regard to divine aseity. Finally, I ask about the Creator’s relationship to creatures in the hypostatic union of the Son with a human nature.

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9

Chambers, Nathan. "Divine and creaturely agency in Genesis 1." Scottish Journal of Theology 72, no. 1 (2019): 1–19. http://dx.doi.org/10.1017/s0036930618000662.

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AbstractThe interaction between God and creatures is central to biblical narratives. There are several possible models for understanding the relationship between divine and creaturely agency. This article argues that a ‘non-competitive’ model for the interaction of divine and creaturely agency allows for a coherent interpretation of various features of Genesis 1 where alternative models lead to confusion. Since this ‘non-competitive’ model is historically related to creatio ex nihilo, it raises once again the question of the suitability of creatio ex nihilo for biblical interpretation.

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10

Sameer Yadav. "All Shall Love Me and Despair!" Journal of Analytic Theology 11 (October 25, 2023): 457–69. http://dx.doi.org/10.12978/jat.2023-11.180017240021.

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In Divine Holiness and Divine Action Mark Murphy seeks to establish four key claims: first, that divine holiness consists in a supreme desirability of creaturely union with God and a commensurately supreme creaturely unfittingness for that union; second, that this holiness-concept is grounded in a value-gap between God and creatures which by default motivates God to withdraw from creatures rather than love us or seek our welfare; third, that the love and concern for creaturely welfare exhibited in God’s creating and redeeming is a contingent and freely chosen override of the default stance of

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11

Vermeulen, Pieter, and Virginia Richter. "Introduction: Creaturely Constellations." European Journal of English Studies 19, no. 1 (2015): 1–9. http://dx.doi.org/10.1080/13825577.2015.1004924.

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12

Webster, John. "Illumination." Journal of Reformed Theology 5, no. 3 (2011): 325–40. http://dx.doi.org/10.1163/156973111x608543.

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Abstract Illumination of the reader of Scripture is best understood as an element in the economy of the Holy Spirit who renews human intelligence. The Spirit who illuminates the mind is (1) the eternal Spirit who shares in the divine nature and the divine wisdom; (2) the one who gives life to rational creatures, sustaining creaturely intellectual movement, regenerating created intellectual nature and overcoming ignorance and darkness. As the Spirit of revelation, he oversees the production of Holy Scripture and the processes of its reception, enabling created intelligence to know the divine mi

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13

Garcia, Robert K. "Tropes as Divine Acts: The Nature of Creaturely Properties in a World Sustained by God." European Journal for Philosophy of Religion 7, no. 3 (2015): 105–30. http://dx.doi.org/10.24204/ejpr.v7i3.107.

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I aim to synthesize two issues within theistic metaphysics. The first concerns the metaphysics of creaturely properties and, more specifically, the nature of unshareable properties, or tropes. The second concerns the metaphysics of providence and, more specifically, the way in which God sustains creatures, or sustenance. I propose that creaturely properties, understood as what I call modifier tropes, are identical with divine acts of sustenance, understood as acts of property-conferral. I argue that this theistic conferralism is attractive because it integrates trope theory and the doctrine of

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14

Duca, Valentina. "A creaturely wisdom: Suffering, compassion and grace in Isaac of Nineveh." Scottish Journal of Theology 73, no. 3 (2020): 225–38. http://dx.doi.org/10.1017/s0036930620000344.

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AbstractIn the writings of Isaac of Nineveh, a seventh-century East Syriac solitary, one finds a profound compassion for every created being, including wild animals, heretics and demons. This article shows that this compassionate attitude towards external negative entities is rooted in the creature's relationship with its own condition of vulnerability. This vulnerability is distinctive of the human condition. Isaac conceives of the passions as attempts to remove this ontological condition, proposing that one can instead learn to deal with it and to ‘take it on’. This occurs through a demandin

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15

Segarra, Marta. "Hélène Cixous’s Creaturely Poethics." Word and Text - A Journal of Literary Studies and Linguistics 11 (2021) (December 2021): 55–67. http://dx.doi.org/10.51865/jlsl.2021.04.

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Drawing on Jacques Derrida’s and Sarah Kofman’s conception of writing, Anat Pick’s notion of the ‘creaturely’ and Kári Driscoll’s ‘zoopoetics’, this article discusses the relationship between textuality and animality in Hélène Cixous’s work. Cixous’s writing has been described as inscribing the body in the text, which may be considered an ethical engagement; her embodied poetics can thus be called a creaturely poethics. The analysis focuses mostly on Cixous’s latest texts: Les Sans Arche d’Adel Abdessemed (2018), Animal amour (2021) – which deal openly with animals – and her recent fictions on

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16

Murphy, Mark C. "No Creaturely Intrinsic Value." Philosophia Christi 20, no. 2 (2018): 347–55. http://dx.doi.org/10.5840/pc201820237.

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17

Han, Suh-Reen. "Creaturely Right in Mary Shelley’s Frankenstein." Journal of English Studies in Korea 38 (June 15, 2020): 179–98. http://dx.doi.org/10.46562/ssw.38.1.7.

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18

Canlis, Julie. "Being made human: the significance of creation for Irenaeus' doctrine of participation." Scottish Journal of Theology 58, no. 4 (2005): 434–54. http://dx.doi.org/10.1017/s0036930605001493.

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This article examines the strong Creator–creature divide that Irenaeus held against gnostic monism as an essential building block for his doctrine of participation in God. By deepening the distinction between God and humanity, Irenaeus could then relate the two non-competitively, even allowing the creature ‘promotion into God’. By building participation into his definition of what it means to be creaturely, Irenaeus develops a dynamic anthropology of growth and grace in which the creature participates in Christ to fulfil its true humanity.

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19

Decook, Travis. "God's Act of Knowing: Henry Vaughan, Participatory Attention, and the Eschatalogical Restoration of the Creatures." ELH 92, no. 1 (2025): 97–118. https://doi.org/10.1353/elh.2025.a954017.

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Abstract: In Henry Vaughan's poem "The Book" a codex is experienced in terms of the creaturely origins of the materials from which it is produced. The speaker understands that each of these individual creatures will be restored to new life in the eschaton. The poem not only departs from contemporary eschatological thought by affirming the restoration of all individual creatures, but also by construing creatures in terms of God's act of knowing, loving, and restoring them rather than according to human utility. The poem models an orientation towards nonhuman creatures distinct from the period's

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20

Kopf, Simon Maria. "God's Involvement in Creaturely Action: Physical Premotion, Aristotelian Premotion, or a Dimension of Creation-Conservation?" Thomist: A Speculative Quarterly Review 88, no. 1 (2024): 1–39. http://dx.doi.org/10.1353/tho.2024.a914471.

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Abstract: The question of how two agents—creaturely and divine—can bring about one action has been a theological conundrum for ages. This article explores Thomas Aquinas's view on God's involvement in creaturely action by looking specifically at his doctrine of divine application. What sort of action does God perform in creaturely action? After establishing a textual basis for a discussion of God's action in creaturely action in Aquinas, the article discusses and evaluates three interpretations: (1) Robert Matava's recent interpretation of divine application in terms of creation-conservation;

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21

Cochran, Elizabeth Agnew. "Creaturely Virtues in Jonathan Edwards." Journal of the Society of Christian Ethics 27, no. 2 (2007): 73–95. http://dx.doi.org/10.5840/jsce20072725.

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22

Marovich, Beatrice Eleanor. "Creaturely Becoming: Whitehead and Jainism." Society & Animals 25, no. 3 (2017): 313–17. http://dx.doi.org/10.1163/15685306-12341413.

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23

LEFTOW, BRIAN. "No best world: creaturely freedom." Religious Studies 41, no. 3 (2005): 269–85. http://dx.doi.org/10.1017/s0034412505007778.

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William Rowe and others argue that if this is a possible world than which there is a better, it follows that God does not exist. I now reject the key premise of Rowe's argument. I do so first within a Molinist framework. I then show that this framework is dispensable: really all one needs to block the better-world argument is the assumption that creatures have libertarian free will. I also foreclose what might seem a promising way around the ‘moral-luck’ counter I develop, and contend that it is in a way impossible to get around.

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24

Dumsday, Travis. "Divine hiddenness and creaturely resentment." International Journal for Philosophy of Religion 72, no. 1 (2012): 41–51. http://dx.doi.org/10.1007/s11153-012-9338-5.

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25

Hart, Heidi. "Creaturely Acts:Three Eco-musical Explorations." Research in Arts and Education 2020, no. 2 (2020): 67–86. http://dx.doi.org/10.54916/rae.119295.

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26

Vermeulen, Pieter. "Abandoned Creatures: Creaturely Life and the Novel Form in J. M. Coetzee’s Slow Man." Studies in the Novel 45, no. 4 (2014): 655–74. http://dx.doi.org/10.1353/sdn.2014.0002.

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27

Boone, Mark J. "Must God Create the Best Available Creatures?" Philosophia Christi 23, no. 2 (2021): 271–89. http://dx.doi.org/10.5840/pc202123224.

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Alvin Plantinga rightly challenged J. L. Mackie’s assumption that an omnipotent God can directly create just any possible world. However, Mackie also assumed that God, given the option, must create a person who would freely choose rightly rather than one who would freely choose wrongly. Instead of challenging this assumption, Plantinga suggests that every possible free creature would have sinned had God created them, an idea I consider highly improbable. More importantly, under Mackie’s assumption, for almost all conceivable arrangements of the counterfactuals of creaturely freedom, this assum

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28

Matthew Omelsky. "The Creaturely Modernism of Amos Tutuola." Cultural Critique 99 (2018): 66. http://dx.doi.org/10.5749/culturalcritique.99.2018.0066.

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29

Faber, Alyda. "On Creaturely Life: Rilke, Benjamin, Sebald." Ars Disputandi 7, no. 1 (2007): 171–74. http://dx.doi.org/10.1080/15665399.2007.10819967.

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30

Gray, R. T. "On Creaturely Life: Rilke, Benjamin, Sebald." Modern Language Quarterly 69, no. 3 (2008): 426–31. http://dx.doi.org/10.1215/00267929-2008-009.

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31

Lozinski-Veach, Natalie. "Embodied Nothings: Paul Celan’s Creaturely Inclinations." MLN 131, no. 3 (2016): 791–816. http://dx.doi.org/10.1353/mln.2016.0051.

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32

Omelsky, Matthew. "The Creaturely Modernism of Amos Tutuola." Cultural Critique 99, no. 1 (2018): 66–96. http://dx.doi.org/10.1353/cul.2018.a701013.

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33

Compton, John W. "Creaturely Communal Ontology in Practice: John Zizioulas in Dialogue with Ritual Theory." Religions 10, no. 9 (2019): 506. http://dx.doi.org/10.3390/rel10090506.

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This article is born out of a deep concern for our current ecological crisis and serves as a beginning foundational work for how the Christian tradition can address global climate change. Our current way of being gives precedence to the autonomous individual, whose freedom is characterized by disregard for other creatures. John Zizioulas’ communal ontology demonstrates that as the world was created out of God’s loving will, it is comprised of relationship. Living into individuation and division is a refusal of this communion with other creatures and God, but the Eucharist serves as the ritual

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34

Jacobs, Amber. "On the Maternal ‘Creaturely’ Cinema of Andrea Arnold." Journal of British Cinema and Television 13, no. 1 (2016): 160–76. http://dx.doi.org/10.3366/jbctv.2016.0305.

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This article argues that Andrea Arnold's cinematic treatment of the maternal body is transgressive and innovative. Through a close analysis of Arnold's first film Milk (1998) and using an example from Fish Tank (2009) I analyse Arnold's production of what I call a specifically maternal, embodied, sexualised viewing experience. I suggest that the viewer is addressed and positioned as always in a state of being-with the maternal sexual subject on a corporeal, intimate level. I develop a notion of ‘maternal creaturely cinema’ of which, I suggest, Arnold's work is exemplary, and discuss how this p

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35

Rizzo, Daniela. "Animal Glossolalia." Pneuma 46, no. 1 (2024): 60–79. https://doi.org/10.1163/15700747-bja10108.

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Abstract This article extends the concept of glossolalia to encompass the idea of creaturely “sighs and groans,” emphasizing that animals, despite the apparent absence of reflective consciousness, harbor the capacity for expressions such as praise, lament, and prophecy. Within this research, a model of “animal glossolalia” is introduced, transcending the confines of human experience to delve into how animals engage in this unique form of spiritual expression through the Spirit. It posits that God hears the voices of all his non-human creatures through their sighs and groans. This exploration o

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36

Baker, Djoymi. "“Being the Spiders”: The Human-Animal in Kazuo Ishiguro’s and Mark Romanek’s Never Let Me Go." Journal of Animal Ethics 11, no. 2 (2021): 97–105. http://dx.doi.org/10.5406/janimalethics.11.2.0097.

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Abstract Kazuo Ishiguro’s 2005 science fiction novel Never Let Me Go and Mark Romanek’s 2010 film adaptation depict an alternate past in which human longevity is achieved by harvesting organs from clones. The clones seem ostensibly human and yet are considered nonhuman “creatures.” The book and film use differing strategies to align the nonhuman clones with nonhuman animals, a connection that is often ambivalent and contradictory. This article argues that through narrational and audio-visual address respectively, the reader and viewer are encouraged to bear witness from a liminal, creaturely p

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37

Charles Hill, John. "The Creaturely Life of Carol Reed's Cities: Eric Santner and Walter Benjamin." Film-Philosophy 22, no. 1 (2018): 114–29. http://dx.doi.org/10.3366/film.2018.0065.

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In the years following the end of the Second World War Carol Reed directed three films, Odd Man Out (1947), The Third Man (1949), and The Man Between (1953), that all dealt with individuals somehow cast alone into post-war urban environments that shared certain characteristics of division and violence. This article argues that they can be usefully analysed through the lens of Walter Benjamin's notion of the creaturely, especially through Eric Santner's explication of the concept. It considers the films from three aspects of Santner's creaturely life: natural history, the state of exception, an

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38

Wirzba, Norman. "The Art of Creaturely Life: A Question of Human Propriety." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 22, no. 1 (2013): 7–28. http://dx.doi.org/10.1177/106385121302200101.

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There appears to be a law that when creatures have reached the level of consciousness, as men have, they must become conscious of the creation; they must learn how they fit into it and what its needs are and what it requires of them, or else pay a terrible penalty: the spirit of the creation will go out of them, and they will become destructive; the very earth will depart from them and go where they cannot follow. 1 Human beings have lost their creaturely nature; this has been corrupted by their being sicut deus [like god]. The whole created world is now covered in a veil; it is silent and lac

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39

Vrbancic, Mario, and Senka Bozic-Vrbancic. "Creaturely Life in “We Come as Friends”." Humanities 8, no. 1 (2019): 44. http://dx.doi.org/10.3390/h8010044.

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In this article we focus on the analysis of a 2014 Austrian–French documentary We come as friends (110 min), written, directed, and produced by Hubert Sauper. We come as friends is a documentary about a corporate, polycentric, contemporary colonization of South Sudan. It is described by Sauper as “a modern odyssey, a dizzying, science fiction-like journey into the heart of Africa”. It is about Sudan, the continent’s biggest country, at the moment when it was divided into two nations in a 2011 referendum. It documents, according to Sauper, much more than the separation of the predominantly Chri

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40

Bagnall, Catherine. "Explorations into Creaturely Sensations and Trap-lines." Senses and Society 11, no. 2 (2016): 199–205. http://dx.doi.org/10.1080/17458927.2016.1196886.

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41

Eaton, Matthew. "Food Ethics and Laudato Sí." Worldviews: Global Religions, Culture, and Ecology 28, no. 3 (2024): 227–45. http://dx.doi.org/10.1163/15685357-02803002.

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Abstract Pope Francis suggests a vegetarian ethos as a potential response to overcoming anthropogenic climate change. While his motivation is the promotion of ecological health for the sake of human flourishing, this article argues that there is room in Francis’ thought for a more expansive vegetarianism that extends its concern beyond humanity to the intrinsic value of Earth and its creatures. Through an analysis of Catholic ecotheology and philosophies of value, this article suggests a pluralistic axiological approach to Catholic vegetarianism, emphasizing the theocentric, anthropocentric, e

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42

Hamilton, Nadine. "Dietrich Bonhoeffer and the necessity of kenosis for scriptural hermeneutics." Scottish Journal of Theology 71, no. 4 (2018): 441–59. http://dx.doi.org/10.1017/s0036930618000625.

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AbstractIt is the argument of this article that Dietrich Bonhoeffer's hermeneutical approach understands creaturely existence to be truly held by the Word made flesh as the risen Christ, who is still wholly human and therefore truly present in creation. Therefore, this article argues with Dietrich Bonhoeffer that, for a viable theological hermeneutics, it is critically necessary to consider the kenotic movement of the risen Christ, not only for a proper understanding of holy scripture in its genuine humanness, but also for an understanding of the new creation as taking place in reconciled crea

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43

Bhardwaj, Akshita. "Book Review of "Creaturely Forms in Contemporary Literature: Narrating the War Against Animals"." Ecozon@: European Journal of Literature, Culture and Environment 15, no. 1 (2024): 270–72. http://dx.doi.org/10.37536/ecozona.2024.15.1.5260.

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44

Copeland, Rebecca L. "Bats, viruses, and human beings: a chiropteraphilic theodicy." Scottish Journal of Theology 74, no. 1 (2021): 1–11. http://dx.doi.org/10.1017/s0036930621000016.

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AbstractThis project offers an expansive theological understanding of the relationship between suffering and the divine while providing grounds for constructive human responses to suffering. To do this, I use an ecomimetic investigation of bats – selected because of their relationship to the COVID-19 pandemic – to explore the complexity of creaturely suffering in an interdependent world. Next, I offer an explanation of vulnerable suffering that is grounded in God's faithfulness to all of the creation that God called good. Rather than using this explanation to excuse human indifference to suffe

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45

Luke, Sean. "Not a Bare Permission." Journal of Reformed Theology 17, no. 1 (2023): 29–45. http://dx.doi.org/10.1163/15697312-bja10040.

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Abstract How does God ordain creaturely evil while preserving their freedom? In this article, I compare Calvin’s views on God’s relationship to evil with those of the English Reformed. I survey Calvin’s views from his commentaries and the Institutes, arguing that they share several salient features with the views of the English Reformed. However, I also note that the English Reformed more readily use the language of “contingency” and “divine permission” with respect to creaturely evil; this difference is reflected in the language of Westminster, which more closely reflects the language of the

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46

Hockenhull, Stella. "Horseplay: Equine performance and creaturely acts in cinema." NECSUS. European Journal of Media Studies 4, no. 1 (2015): 181–98. http://dx.doi.org/10.5117/necsus2015.1.hock.

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47

Vardoulakis, Dimitris. "The Quintessence of Dust: Sovereignty and Creaturely Life." Parallax 16, no. 4 (2010): 60–69. http://dx.doi.org/10.1080/13534645.2010.508649.

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48

Pettman, D. "After the Beep: Answering Machines and Creaturely Life." boundary 2 37, no. 2 (2010): 133–53. http://dx.doi.org/10.1215/01903659-2010-006.

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49

Sælid Gilhus, Ingvild. "Creaturely Theology: On God, Humans, and Other Animals." Ars Disputandi 10, no. 1 (2010): 112–14. http://dx.doi.org/10.1080/15665399.2010.10820027.

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50

Owens, J. F. "A Creaturely Ethic: Veritatis Splendor and Human Nature." Linacre Quarterly 67, no. 3 (2000): 11–21. http://dx.doi.org/10.1080/20508549.2000.11877582.

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