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Journal articles on the topic 'Divine Action'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Vander Laan, David A. "What Efficacious Divine Action Need Not Be." Philosophia Christi 25, no. 2 (2023): 231–37. http://dx.doi.org/10.5840/pc202325223.

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Arguments concerning divine conservation and concurrence often assume that actions of certain descriptions would be superfluous if God were to perform them, and it is then concluded that God does not perform such actions. In particular, it often seems that atomic actions cannot be the result of cooperative activity between God and creatures since there is no apparent way to divide the labor between the two. However, the actions that are atomic in one model of divine action may not be atomic on another. On fine-grained models there may be unexpected prospects for nonredundant divine action.

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2

Taliaferro, Charles. "Divine Action." Faith and Philosophy 10, no. 1 (1993): 119–23. http://dx.doi.org/10.5840/faithphil199310129.

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3

Burling, Hugh. "Predicting Divine Action." Philosophia 46, no. 4 (2018): 785–801. http://dx.doi.org/10.1007/s11406-018-9947-z.

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4

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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5

Cloos, Christopher Michael. "Divine Holiness and Divine Action, Mark C. Murphy." Philosophia Christi 25, no. 2 (2023): 334–38. http://dx.doi.org/10.5840/pc202325232.

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6

Wainwright, William J. "Divine and Human Action." Faith and Philosophy 8, no. 3 (1991): 390–98. http://dx.doi.org/10.5840/faithphil19918333.

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7

Murphy, George L. "Kenosis and Divine Action." Dialog 52, no. 4 (2013): 280. http://dx.doi.org/10.1111/dial.12059.

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8

BROWN, DAVID. "Divine and Human Action." Philosophical Books 31, no. 3 (2009): 188–90. http://dx.doi.org/10.1111/j.1468-0149.1990.tb00335.x.

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9

Gill, Jerry H. "Divine Action as Mediated." Harvard Theological Review 80, no. 3 (1987): 369–78. http://dx.doi.org/10.1017/s0017816000023701.

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The general concern of Austin Farrer's deservedly well-known approach to our discernment of God's activity in the world is to ground it in our knowledge of our own selves as agents, especially as we interact with God as Divine Agent. In his book The Glass of Vision, Farrer develops an account of how this overall approach applies to the concept of revelation and religious language. The “text” he chose for this book, “Now we see through a glass darkly,” sounds as promising as the title.

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10

Duby, Steven J. "Divine Immutability, Divine Action and the God-World Relation." International Journal of Systematic Theology 19, no. 2 (2017): 144–62. http://dx.doi.org/10.1111/ijst.12202.

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11

Kapitan, T. "Action, uncertainty, and divine impotence." Analysis 50, no. 2 (1990): 127–33. http://dx.doi.org/10.1093/analys/50.2.127.

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12

Smedes, Taede A. "Divine Action & Modern Science." Ars Disputandi 3, no. 1 (2003): 154–59. http://dx.doi.org/10.1080/15665399.2003.10819782.

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13

Nelson, Jams S. "DIVINE ACTION: IS IT CREDIBLE?" Zygon� 30, no. 2 (1995): 267–80. http://dx.doi.org/10.1111/j.1467-9744.1995.tb00069.x.

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14

Efird, David, and David Worsley. "Divine Action and Operative Grace." Heythrop Journal 58, no. 5 (2017): 771–79. http://dx.doi.org/10.1111/heyj.12610.

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15

Tracy, Thomas F. "Divine Action and Quantum Theory." Zygon® 35, no. 4 (2000): 891–900. http://dx.doi.org/10.1111/1467-9744.00319.

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16

Berry, R. J. "Divine Action: Expected and Unexpected." Zygon® 37, no. 3 (2002): 717–28. http://dx.doi.org/10.1111/1467-9744.00448.

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17

Harvey, Ramon, and David Solomon Jalajel. "Al-Māturīdī’s Divine Action Model." Journal of Islamic Philosophy 16, no. 1 (2025): 63–106. https://doi.org/10.5840/islamicphil20251615.

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Abū Manṣūr al-Māturīdī (d. 333/944) is the eponym of the Māturīdī tradition of kalām, one of the recognized theological schools of Sunnī Islam. This article proposes that whereas the classical Māturīdī tradition adopted an occasionalist divine action model (DAM), al-Māturīdī’s own works indicate a distinctive DAM that can best be described as concurrentist. It is grounded in his concept of God’s nature, particularly His attributes of existentiation (takwīn) and wisdom (ḥikma), and in an ontological theory by which he advocates a bundle theory of dispositional accidents to account for objects.

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18

Göcke, Benedikt Paul. "The Many Problems of Special Divine Action." European Journal for Philosophy of Religion 7, no. 4 (2015): 23–36. http://dx.doi.org/10.24204/ejpr.v7i4.85.

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Special divine action is an integral part of the Christian worldview. In fact, the plausibility of the Christian worldview depends on and is grounded in the putative reality, and therefore possibility, of special divine action. Without special divine action, Scripture does not make sense, and without Scripture, Christianity neither. However, the possibility of special divine action is highly contested in almost every field of human enquiry. In what follows, I briefly suggest a minimal definition of special divine action and show its indispensability for the internal plausibility of Christian f

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19

Kim, Do-Hyun. "What Is a Miracle?: An Attempt to Explain Miracles Scientifically through Quantum Mechanical Interpretation." Society of Theology and Thought 86 (June 30, 2022): 207–39. http://dx.doi.org/10.21731/ctat.2022.86.207.

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We generally define a miracle as follows: miracles are surprising events that transcend everyday empirical facts, abnormalities that cannot be properly explained by the laws of nature and the principles of science, especially as a result of supernatural and mysterious actions. However, when a miracle is defined in this way, the miraculous ‘divine actions’ should be considered completely separate from all ‘natural actions’ in our nature/universe. Since both natural order/law and miracles are given to this world by God’s common divine actions, we need a new interpretation beyond such a complete

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20

Flannagan, Matthew. "Is Theism Incompatible with the Pauline Principle?" Religions 13, no. 11 (2022): 1050. http://dx.doi.org/10.3390/rel13111050.

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This paper criticises James Sterba’s use of the Pauline principle to formulate a logical version of the problem of evil. Sterba’s argument contains a crucial premise: If human agents are always prohibited from doing some action, God is also prohibited from doing that action. This implies that the Pauline principle applies to both Divine and human agents. I argue that any Theist who affirms a divine command theory of ethics can consistently and coherently deny this premise and its implication. If a divine command theory is coherent, a theist can affirm that the Pauline principle governs human a

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21

Duby, Steven J. "Divine Action and the Meaning of Eternity." Journal of Reformed Theology 11, no. 4 (2018): 353–76. http://dx.doi.org/10.1163/15697312-01104012.

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Abstract In theological and philosophical analysis of divine eternity today there are debates about whether the notion of a ‘timeless’ or ‘atemporal’ God coheres with a Christian understanding of creation and divine action in time. In this article I seek to illumine the coherence of God’s transcendence of time and his presence and action in time by analyzing the concept of motion and the role it might play in an account of divine action and divine eternity. This will involve considering the reflections of some major authors of the Christian tradition on divine eternity and divine action and th

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22

Terence Cuneo and Jada Twedt Strabbing. "Wholly Good, Holy God." Journal of Analytic Theology 11 (October 25, 2023): 411–23. http://dx.doi.org/10.12978/jat.2023-11.190400022006.

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Mark Murphy dedicates Divine Holiness and Divine Action to answering two questions: What is divine holiness? And why does it matter for understanding divine action? According to Murphy, divine holiness consists in God’s having those features that make it appropriate for creatures to be simultaneously attracted to and repelled by God. This account, in turn, affords a novel framework for understanding divine action, one intended to avoid the pitfalls of alternative approaches emphasizing God’s moral goodness or lovingkindness. In this essay, we express agreement with Murphy’s idea that divine ho

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23

Tracy, Thomas. "Special Divine Action and Natural Science." European Journal for Philosophy of Religion 7, no. 3 (2015): 131–49. http://dx.doi.org/10.24204/ejpr.v7i3.108.

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A number of modern theologians have concluded that the rise of natural science makes it necessary to give up the idea that God acts in particular ways to affect the course of events in the world. I reply to this claim, taking up the challenge to explain what might be meant by a ‘special’ act of God. There are several ways to conceive of such acts, including the possibility that God might determine what is left determinable in the structures of nature, e.g., at the quantum level. I address objections to this view, and consider metaphysical puzzles that it presents.

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24

Crain, Steven D. "Divine Action in a World Chaos." Faith and Philosophy 14, no. 1 (1997): 41–61. http://dx.doi.org/10.5840/faithphil19971415.

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25

Peacocke, A. "Review: Divine Action and Modern Science." Journal of Theological Studies 54, no. 2 (2003): 869–73. http://dx.doi.org/10.1093/jts/54.2.869.

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26

Polkinghorne, John. "Natural Science, Temporality, and Divine Action." Theology Today 55, no. 3 (1998): 329–43. http://dx.doi.org/10.1177/004057369805500304.

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27

Crain, Steven D. "Divine Action and the Natural Sciences." Zygon® 32, no. 3 (1997): 423–32. http://dx.doi.org/10.1111/0591-2385.00101.

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28

Plantinga, Alvin. "DIVINE ACTION IN THE WORLD (SYNOPSIS)." Ratio 19, no. 4 (2006): 495–504. http://dx.doi.org/10.1111/j.1467-9329.2006.00342.x.

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29

SWAN, KYLE. "Hell and divine reasons for action." Religious Studies 45, no. 1 (2009): 51–61. http://dx.doi.org/10.1017/s0034412508009785.

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AbstractEscapism, a theory of hell proposed by Andrei Buckareff and Allen Plug, explicitly relies on claims about divine reasons for action. However, they say surprisingly little about the general account of reasons for action that would justify the inferences in the argument for escapism. I provide a couple of plausible interpretations of such an account and argue that they help revive the ‘Job objection’ to escapism that Buckareff and Plug had dismissed.

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30

Middleton, Darren J. N. "David Pailin’s Theology of Divine Action." Process Studies 22, no. 4 (1993): 215–26. http://dx.doi.org/10.5840/process199322437.

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31

Markham, I. "Book Reviews : Farrer and Divine Action." Expository Times 102, no. 7 (1991): 219–20. http://dx.doi.org/10.1177/001452469110200731.

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32

Wildman, Wesley. "The Divine Action Project, 1988–2003." Theology and Science 2, no. 1 (2004): 31–75. http://dx.doi.org/10.1080/1474670042000196612.

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33

Giselbrecht, Rebecca A. "Divine Action, Others and Interfaith Dialogue." Spiritus: A Journal of Christian Spirituality 16, no. 2A (2016): 74–93. http://dx.doi.org/10.1353/scs.2016.0052.

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34

Middleton, Darren J. N. "David Pailin’s Theology of Divine Action." Process Studies 22, no. 4 (1993): 215–26. http://dx.doi.org/10.2307/44798767.

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35

Ritchie, Sarah Lane. "Divine Action and the Human Mind." Perspectives on Science and Christian Faith 73, no. 1 (2021): 63–64. http://dx.doi.org/10.56315/pscf3-21ritchie.

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DIVINE ACTION AND THE HUMAN MIND by Sarah Lane Ritchie. Cambridge, UK: Cambridge University Press, 2019. 373 pages. Hardcover; $120.00. ISBN: 9781108476515. *Imagine a medieval castle within which rests not one but two keeps. One keep is tall and strong, seemingly impenetrable. The other, short, rather shabby, and in some disrepair. For years, the inhabitants of the shabby keep have tried to communicate with the strong tower. They have built bridges, thrown ropes, shot arrows with messages, all to no avail. One day, it is discovered that both keeps rest on the same foundation, and that foundat

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36

Knight, Christopher C. "Divine Action: A Neo-Byzantine Model." International Journal for Philosophy of Religion 58, no. 3 (2005): 181–99. http://dx.doi.org/10.1007/s11153-005-1076-5.

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37

Mark C. Murphy. "Précis of <i>Divine Holiness and Divine Action</i>." Journal of Analytic Theology 11 (October 25, 2023): 404–10. http://dx.doi.org/10.12978/jat.2023-11.120010122024.

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This article is a précis of Mark C. Murphy’s Divine Holiness and Divine Action (Oxford University Press, 2021), which offers an account of God’s holiness and of the difference this view of God’s holiness should make to our understanding of divine action.

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38

JORDAN, MATTHEW CAREY. "Divine attitudes, divine commands, and the modal status of moral truths." Religious Studies 48, no. 1 (2011): 45–60. http://dx.doi.org/10.1017/s0034412511000011.

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AbstractThis essay presents a theistic account of deontic properties that can lay claim to many of the advantages of divine command theory but which avoids its flaws. The account, divine attitude theory, asserts that moral properties should be understood in terms of divine attitudes, such that an action is morally wrong just in case God would be displeased with the performance of that action. Among the virtues of this account is its ability to explain the modal status of fundamental moral truths, something that divine command theory cannot do.

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39

Jonathan C. Rutledge and Jordan Wessling. "God of Holy Love." Journal of Analytic Theology 11 (October 25, 2023): 437–56. http://dx.doi.org/10.12978/jat.2023-11.091413172006.

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In the exceptional book Divine Holiness and Divine Action, Mark Murphy defends what he calls the holiness framework for divine action. The purpose of our essay-response to Murphy’s book is to consider an alternative framework for divine action, what we call the agapist framework. We argue that the latter framework is more probable than Murphy’s holiness framework with respect to select theological desiderata.

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40

Von Wachter, Daniel. "Do the Results of Divine Action Have Preceding Causes?" European Journal for Philosophy of Religion 3, no. 2 (2011): 347–67. http://dx.doi.org/10.24204/ejpr.v3i2.400.

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If God brings about an event in the universe, does it have a preceding cause? For example, if the universe began with the Big Bang and if God brought it about, did the Big Bang then have a preceding cause? The standard answer is: yes, it was caused by a divine willing. I propose an alternative view: God’s actions, unlike human actions, are not initiated by willings, undertakings, or volitions, but God brings about the intended event directly. Presenting a solution to the dilemma of free will I explain what ‘bringing about directly’ means and show that the question of what an action begins with

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41

Hunter, Justus H. "William J. Abraham, Divine Agency and Divine Action, Volume III: Systematic Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 1 (2021): 134–36. http://dx.doi.org/10.1177/1063851220969899.

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42

Schärtl, Thomas. "Divine Activity." European Journal for Philosophy of Religion 7, no. 3 (2015): 79–103. http://dx.doi.org/10.24204/ejpr.v7i3.106.

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The paper discusses basic models of divine action and intervention. However, the most part of the article is dedicated to the question whether or not there are theistic reasons to stick to some sort of non-interventionism. Therefore, Schleiermacher’s argument is put under scrutiny and presented in a way that could substantiate some version of non-interventionism. Additionally, the paper explores an argument in favor of non-interventionism coming from a specific notion of divine aseity and self-sufficiency. Ultimately the paper votes for a broader notion of the God-world-relationship alluding t

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43

Culwick, Arlyn. "empirically testable causal mechanism for divine action." STJ | Stellenbosch Theological Journal 6, no. 4 (2021): 247–82. http://dx.doi.org/10.17570/stj.2020.v6n4.a10.

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A form of special divine action often considered central to the everyday experience of Christianity is that of a personal interaction with God. For example, in The Second Person Perspective in Aquinas’s Ethics, Andrew Pinsent characterises this interaction in terms of mutually empathic relations that serve to “infuse” virtues and other attributes into a person. Such interaction requires that causal relations exist between a necessary being and the contingent universe. This paper addresses a central problem of special divine action: that the empirically identifiable causes of physical events ar

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44

Kornarou, Eleni. "Divine and human action in Euripides’ Helen." Fortunatae. Revista Canaria de Filología, Cultura y Humanidades Clásicas, no. 32 (2020): 283–94. http://dx.doi.org/10.25145/j.fortunat.2020.32.19.

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This article discusses the interplay of divine and human action in Euripides’ Helen. Due to their limited understanding and the deception of the gods, mortals are often led to miscalculations and errors. Yet this does not mean that they cannot act as free agents. The plot of the play indicates that within the limits of their humanity, men can determine their fortunes by their own decisions and attitude to life, despite the fact that the motives and the nature of the gods remain ambiguous

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45

김한경. "Gordon Kaufman’s Nonrealist Concept of Divine Action." Korean Jounal of Systematic Theology ll, no. 32 (2012): 227–54. http://dx.doi.org/10.21650/ksst..32.201206.227.

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46

Gregory, Tobias. "Tasso's God: Divine Action in Gerusalemme Liberata." Renaissance Quarterly 55, no. 2 (2002): 559–95. http://dx.doi.org/10.2307/1262318.

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This essay examines a subject largely ignored in Tasso criticism: the role of supernatural powers in the epic action of the Liberata. Tasso introduces divine characters, notably God and Satan, at several crucial moments. The presence in the epic plot of an intervening God who is at once partisan and omnipotent brings to the fore certain narrative and theological problems; these problems are not Tasso's alone, but inhere in the attempt to construct a Christian supernatural on the classical epic model. The divine action of the Liberata sheds light on the religious ideology of the poem, and on an

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47

LLOYD, MICHAEL. "Divine and Human Action in Euripides’ Ion." Antike und Abendland 32, no. 1 (1986): 33–45. http://dx.doi.org/10.1515/9783110241440.33.

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48

Stannard, Russell. "Book Review: Divine Action and Modern Science." Theology 106, no. 832 (2003): 294–95. http://dx.doi.org/10.1177/0040571x0310600425.

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49

Kim, Junghyung. "Toward a Comprehensive Theology of Divine Action." Theology and Science 10, no. 1 (2012): 95–101. http://dx.doi.org/10.1080/14746700.2012.639217.

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50

Koperski, Jeffrey. "Divine Action and the Quantum Amplification Problem." Theology and Science 13, no. 4 (2015): 379–94. http://dx.doi.org/10.1080/14746700.2015.1082872.

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