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Journal articles on the topic 'God's Creation'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Widiarto, Widiarto, Amsal Bakhtiar, and M. Arrafie Abduh. "Problem Of Ugliness Several Arguments For God's Unbeauty Creation." Jurnal Ushuluddin 31, no. 2 (2023): 189. http://dx.doi.org/10.24014/jush.v31i2.26447.

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Beauty is in fact fundamental to understanding of divine being. Beauty informs of God’s perfections. Within Qur’an, the principle of tawhid which is that God is the Creator of the heavens is one Islamic metaphysical basis for the integration of the Greek heritage and Islamic revelation The problem in ugliness, especially ugliness in God's creation, raises questions about God's ability to create beautiful things. This study aims to deepen the understanding of imperfections in God's creation, which emerge the idea of bridging the gaps that are not yet well connected between God's most beautiful

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Febbyolla Agnesia. "Waktu, Materi, Dan Ruang: Kisah Penciptaan Dalam Perspektif Kejadian 1:1-31." Jurnal Pendidikan Agama dan Teologi 1, no. 1 (2023): 63–73. http://dx.doi.org/10.59581/jpat-widyakarya.v1i1.143.

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Abstract.This article explores the creation story in Genesis 1:1-31 and provides a deeper understanding of how time, matter and space play a role in creation. Through the time perspective, we can understand that God created everything in six days and rested on the seventh day. The material perspective discusses the materials of the creation of the universe and life that show God's greatness in creating everything. Meanwhile, the spatial perspective explains the position of the Earth and the universe in the creation story.This paper also discusses how humans can understand and appreciate God's

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Pintor Marihot Sitanggang, Jantua Tambunan, and Ridho Kardo Parhusip. "Pendidikan Sebagai Langkah Menjaga Keutuhan Ciptaan Tuhan." EDUKASIA: Jurnal Pendidikan dan Pembelajaran 3, no. 3 (2022): 539–48. http://dx.doi.org/10.62775/edukasia.v3i3.159.

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The development of the world of education today is a proof of human existence as a creature created by God who has a higher degree and value than other creations. Intellect, mind, wisdom are more human values than other creations, so that humans receive a mandate to control other creations to meet human needs. But it should be understood that the task of mastering it is also inseparable from the call to maintain and maintain the integrity, sustainability and preservation of God's other creations in this world. Through education, humans have been more enabled to understand and maintain values

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Delio, Ilia. "Is Creation Eternal?" Theological Studies 66, no. 2 (2005): 279–303. http://dx.doi.org/10.1177/004056390506600203.

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[The author examines the integral relationship between the Trinity and creation based on the theology of St. Bonaventure. Divine action is considered not as episodic intervention but within the context of relationship. Because creation is a finite expression of the infinite Word of God, it is intrinsically related to the primacy of Christ. An eternal creation rests on God's eternal resolve to love a finite order, and Christ is first in God's intention to love. It is argued that the eternal act of creation lies in the eternal nature of God's love.]

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MAWSON, T. J. "God's creation of morality." Religious Studies 38, no. 1 (2002): 1–25. http://dx.doi.org/10.1017/s003441250100587x.

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In this paper, I argue that classical theists should think of God as having created morality. In form, my position largely resembles that defended by Richard Swinburne. However, it differs from his position in content in that it evacuates the category of necessary moral truth of all substance and, having effected this tactical withdrawal, Swinburne's battle lines need to be redrawn. In the first section, I introduce the Euthyphro dilemma. In the second, I argue that if necessary moral truths are seen as analytically/logically so, then, pace Swinburne, they cannot be regarded as substantive pri

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Wisan, Winifred Lovell. "Galileo and God's Creation." Isis 77, no. 3 (1986): 473–86. http://dx.doi.org/10.1086/354206.

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KELLENBERGER, JAMES. "God's goodness and God's evil." Religious Studies 41, no. 1 (2005): 23–37. http://dx.doi.org/10.1017/s0034412504007243.

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Starting with Job's reaction to evil, I identify three elements of Job-like belief. They are: (1) the recognition of evil in the world; (2) the conviction that God and God's creation are good; and (3) the sense of beholding God's goodness in the world. The interconnection of these three elements is examined along with a possible way of understanding Job-like believers beholding and becoming experientially aware of God's goodness. It is brought out why, given that they are as they understand themselves to be, Job-like believers properly do not see evil as evidence against God's goodness. Finall

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Worthington, Jonathan. "Creatio ex Nihilo and Romans 4.17 in Context." New Testament Studies 62, no. 1 (2015): 49–59. http://dx.doi.org/10.1017/s0028688515000387.

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Rom 4.17d is often read as referring to creation, perhaps even creatio ex nihilo. Others argue that this doctrine was not yet conceptually available. After exploring what ‘nothing’ means in similar phrases in Paul's ancient context (2 Macc 7.28 and Philo), the first conclusion is that if Rom 4.17d refers to creation then Paul's ‘nothings’ most likely do not refer to an absolute nihil. However, after exploring Rom 4.17 in the context of Paul's argument, the final conclusion is that in Rom 4.17d Paul does present absolute ‘nothings’, though in God's speech to Abraham, not at creation. Paul's the

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Fettke, Steven. "The Spirit of God Hovered Over the Waters: Creation, the Local Church, and the Mentally and Physically Challenged, A Call to Spirit-led Ministry." Journal of Pentecostal Theology 17, no. 2 (2008): 170–82. http://dx.doi.org/10.1163/174552508x377475.

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AbstractWhat does it mean to be created in the imago dei? Are all created in God's image? To whom should the Spirit-filled Church minister? Contemporary Pentecostal/Charismatic practical theology seems obsessed with cultural relevance and worldly success that is often keyed to a particular pre-packaged program rather than to God's creational and redemptive concerns. In answering the questions about God's creation, God's image, and true Spirit-led ministry, this article will point the Pentecostal/Charismatic Church to the biblical witness that calls for ministry to all people in all states of t

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10

Davis, Edward B. "God, Man and Nature: The Problem of Creation in Cartesian Thought." Scottish Journal of Theology 44, no. 3 (1991): 325–48. http://dx.doi.org/10.1017/s0036930600025655.

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The problem of creation, which has largely disappeared from contemporary scientific discourse, was central to the scientific revolution. What modern scientists recognise as the only relevant relation – that between the knower and the known, man and nature — was understood three centuries ago as secondary to God's relation to the created order and his relation to created minds. For most early modern natural philosophers, both the manner in which and the degree to which the universe could be understood depended on how God had acted in creating it, how he continued to act in sustaining it, and ho

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Filemon Filemon. "Eksposisi Gambar Allah Menurut Penciptaan Manusia Berdasarkan Kejadian 1:26-28." Jurnal Pendidikan Agama dan Teologi 1, no. 1 (2023): 74–81. http://dx.doi.org/10.59581/jpat-widyakarya.v1i1.170.

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The purpose of human creation based on the context of Genesis 1:26-28 is that humans were created to relate to other creatures and also to fellow human beings where God wants humans to be fruitful and multiply to fill the earth. Allah created man to fulfill His plan and all His creations belong to Him. The image of God in man reflects the personality of God before man fell into sin. And humans who were created in God's image have the responsibility to subdue all of His creation as a responsibility for God's sovereignty as His representative on earth.

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Archer, Kenneth. "God—Creation's Hope, Creation—God's Home: A Pentecostal Theological Response to Terence E. Fretheim's God and World in the Old Testament: A Relational Theology of Creation." Journal of Pentecostal Theology 19, no. 2 (2010): 198–212. http://dx.doi.org/10.1163/174552510x526214.

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AbstractThis essay is a theological response to Terence E. Fretheim's God and World in the Old Testament. I will look first at Fretheim's theological method and hermeneutics. Then, I will examine the theme of God's relationality as it relates to God's openness and human ongoing participation with continuous creation. In this section I will also address praise, judgment, and salvation. Finally, I will offer a brief theological reflection on Pentecostal glossolalic speech as indicated by Rom. 8.26-27. I argue that glossolalic speech as an act of prayerful praise causes one to enter into the deep

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Yadav, Prabhu Ray. "G. M. Hopkins’ God’s Grandeur: An Aesthetic Delight." Patan Prospective Journal 4, no. 01 (2024): 75–81. http://dx.doi.org/10.3126/ppj.v4i01.70201.

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This research paper intellectually sheds light on aesthetic delight in Gerard Manley Hopkins' God's Grandeur. This study based on qualitative research approach examines how God’s grandeur generates the aesthetic delight or beauty to uphold the intellectual knowledge. The purpose or the objective of the research paper is to make an analysis examination of God’s greatness. The poet's firm belief in the glory of God/Nature proves to be an inspiring approach/method to enlighten readers on his sonnet God's Grandeur. This poem, God's Grandeur, appeals to the intellectual mind, manner and moral. This

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CRAIG, WILLIAM LANE. "Creation and conservation once more." Religious Studies 34, no. 2 (1998): 177–88. http://dx.doi.org/10.1017/s0034412598004326.

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God is conceived in the Western theistic tradition to be both the Creator and Conservor of the universe. These two roles were typically classed as different aspects of creation, originating creation and continuing creation. On pain of incoherence, however, conservation needs to be distinguished from creation. Contrary to current analyses (such as Philip Quinn's), creation should be explicated in terms of God's bringing something into being, while conservation should be understood in terms of God's preservation of something over an interval of time. The crucial difference is that while conserva

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Works, Carla Swafford. "‘Finish Then Thy New Creation’: God's Promise to Inherit the World." Holiness 5, no. 1 (2020): 7–24. http://dx.doi.org/10.2478/holiness-2019-0001.

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AbstractIn Romans 4:13, Paul characterizes God's promise to Abraham as the inheritance of the world. This promise, Paul argues, extends to Abraham's descendants, not according to the flesh, but to all who believe in the one who raised Jesus from the dead (Rom 4:25). What does it mean for believers to be heirs of God's promise to ‘inherit the world’? This article considers God's promise in light of the apostle's confidence in the reconciliation of the whole world and the renewal of creation, and also in the context of the hymns and sermons of Charles and John Wesley. The promise to inherit the

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V. Simmons, Frederick. "Life in This World and For the Life of the World: Natural Science and the Social Ethos of the Orthodox Church." Theology Today 78, no. 4 (2021): 385–95. http://dx.doi.org/10.1177/00405736211048794.

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For the Life of the World: Toward a Social Ethos of the Orthodox Church (FLOW) is an admirable and important document, not least because it affirms natural scientific insights as valuable resources for Christian theology and social teaching. Given the current Ecumenical Patriarch's extensive engagement with environmental concerns, this affirmation is especially apposite. However, I do not believe FLOW fully recognizes the implications of such insights for its conception of God's creation or its social ethos. In particular, FLOW maintains that scarcity, competition, violence, and death are dist

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Luke, Sean. "God is his own last end: Jonathan Edwards and Thomas Aquinas on creation." Theology 128, no. 2 (2025): 94–101. https://doi.org/10.1177/0040571x251322095.

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This article attempts to fill a lacuna in the literature on God's last end in creation by giving focused attention to comparing Jonathan Edwards and Aquinas, arguing that both agree that God created the world to diffuse the divine nature in the world of created things as an expression of divine superabundant self-sufficiency. They disagree only on whether creation is necessary. Yet the Edwardsian position here is compatible with a strong Thomistic affirmation of divine aseity. The article outlines Edwards' and Aquinas's views of the end for which God created the world in light of God's overall

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Taneo, Rolin Ferdilianto Sandelgus. "Paradoks: Providensia Allah dengan Penderitaan dan Kematian Manusia." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 5, no. 2 (2023): 191–204. http://dx.doi.org/10.37429/arumbae.v5i2.1091.

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The Christian faith offers paradoxes, such as the concepts of Providence and human suffering. Providence is the belief in God's providence as a certainty of faith. However, humans could challenge God's providence because they suffer and even die. This situation puts humans in a dilemma. This article aims to contribute to academic and Christian faith discourse to understand human suffering (death) and God's work in human suffering. Through a study of literature and theological traditions, it was found that the discussion of providence cannot be separated from God's role or work in world history

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CÎRSTEA, Cosmin Iulian. "THE REASONS (LOGOI) OF CREATION, PREMISES OF THE FULFILMENT OF GOD'S ETERNAL PLAN." International Journal of Theology, Philosophy and Science 7, no. 12 (2023): 67–78. http://dx.doi.org/10.26520/ijtps.2023.7.12.67-78.

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The reasons (logoi) of creation, premises for the fulfilment of God's eternal plan. In order for the world to move towards the purpose for which it was created and to share in God's grace, it must have been created with this capacity and predisposition. It must be capable of receiving the grace that sanctifies it and of containing certain potencies that are actualized in the sense intended by the Creator. These potencies have been much spoken of in Orthodox theology, and are known as the rations (logoi) of creatures

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Schori, Katharine Jefferts. "Creation and the Effective Word: Holy Storytelling, Creation, and God's Mission." Anglican Theological Review 99, no. 3 (2017): 519–29. http://dx.doi.org/10.1177/000332861709900306.

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Kunst, Jennifer, and Siang-Yang Tan. "Psychotherapy as “Work in the Spirit”: Thinking Theologically about Psychotherapy." Journal of Psychology and Theology 24, no. 4 (1996): 284–91. http://dx.doi.org/10.1177/009164719602400402.

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This article is an exploration of the meaning, value, and function of psychotherapy within a theology of work. Using Volf's (1991) three-fold model of “work in the Spirit,” psychotherapy is seen as cooperation with God, as eschatological work, and as pneumatological or Spirit-centered work. Psychotherapy's most basic goal is to repair the broken personality. The work of psychotherapy is cooperation with God in God's own work of preserving and transforming the original, now-fallen creation. The fruit of such work—the healed and restored human person—will be the raw material from which God will

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Dunham, Scott A. "The ecological violence of apocalyptic eschatology." Studies in Religion/Sciences Religieuses 32, no. 1-2 (2003): 101–12. http://dx.doi.org/10.1177/000842980303200106.

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This paper considers the ecological status of Christianity's eschatological worldview. Using the apocalyptic view of history in Revelation, the nature of God's sovereignty is explored as an eschatological category, particularly the relationship between God's judgment of humanity and nature. Then, the goal of God's sovereign purpose is explored using two themes: the transforming of the creation linked to the New Testament theology of transfiguration, and the healing character of God's dominion. The implications for moral action are then considered.

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Putri Damero Sitorus, Lustani Samosir, Hasudungan Simatupang, Wlson Simanjuntak, and Elvri T. Simbolon. "Pengembangan Media Gambar Yang Efektif Pada Materi Aku Ciptaan Tuhan Dalam Pembelajaran Pendidikan Agama Kristen dan Budi Pekerti Siswa Kelas I Sekolah Dasar." Jurnal Nakula : Pusat Ilmu Pendidikan, Bahasa dan Ilmu Sosial 1, no. 6 (2023): 84–98. http://dx.doi.org/10.61132/nakula.v1i6.238.

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The aim of this research is to produce image media which is based on the expectations of PAK teachers regarding the importance of image media in the material I am God's Creation in learning PAK and Characteristics for grade 1 elementary school. The research uses a development approach (research and development) which aims to produce image media products that are effective for use in Christian Religious Education learning with the material I am God's Creation for grade I elementary school. The research location is a State Elementary School in Sipoholon District, North Tapanuli Regency. The rese

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KELLENBERGER, J. "‘Seeing-as' in religion: discovery and community." Religious Studies 38, no. 1 (2002): 101–8. http://dx.doi.org/10.1017/s0034412501005935.

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‘Seeing-as’, or aspect seeing, is generally recognized as having significance for religion, especially so since Wittgenstein. Two questions arise regarding religiously seeing the world as God's creation: have the religious seen the world aright, and does the world religiously require a community that uses religious concepts? I argue that a particular strain of religious tradition provides us with a way to understand the issue of discovery, and that a traditional understanding of the power of God requires that a religious seeing of the world as God's creation, or a place of God's presence, can

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Kraay, Klaas J. "Creation, Actualization and God's Choice among Possible Worlds." Philosophy Compass 3, no. 4 (2008): 854–72. http://dx.doi.org/10.1111/j.1747-9991.2008.00159.x.

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Buskirk, Gregory P. Van. "STEWARDSHIP AND RESPONSE: John Wesley’s Moral-Theological Economics." MAHABBAH: Journal of Religion and Education 2, no. 2 (2021): 113–29. http://dx.doi.org/10.47135/mahabbah.v2i2.29.

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This article examines Wesley's moral-theological economy as a hermeneutical circle that moves from stewardship to response through the structure of our moral psychology that responds to God's gracious initiative manifest throughout creation. The first part describes Wesley's Economics of Stewardship, followed by Wesley's Moral Psychology of Response and Perfect Love. While the final part, responding to the Poor as Stewards of God's Grace. The conclusion of this article is that stewardship is God's sole proprietor who requires the use of responsibility made possible through God's free initiativ

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Gulo, Rezeki, Agus Mawarni Harefa, and Yanuar Ada Zega. "Pelayanan Pastoral Konseling Efektif Menurut Injil Yohanes 3:1-21." Sepakat : Jurnal Pastoral Kateketik 9, no. 1 (2023): 48–60. http://dx.doi.org/10.58374/sepakat.v9i1.131.

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The life of every God's people is never without serious problems, for example; skeptical of Christ, lack of self-knowledge as God's glorious creation, and doubts about his salvation. Referring to this problem, the writer conducts a theological analysis of the narrative of the Gospel of John. 3:1-21 as an alternative solution to the problem. The alternatives offered by this thought are: as God's people, they must experience spiritual renewal in the sense that they are born again, have integrity and an attitude of life as they are, understand the concept of salvation correctly, and respect thems

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Greggs, Tom. "In gratitude for grace: praise, worship and the sanctified life." Scottish Journal of Theology 70, no. 2 (2017): 147–65. http://dx.doi.org/10.1017/s0036930617000047.

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AbstractThis article seeks to offer a theological account of gratitude from a Protestant perspective by arguing that the Christian life is one marked by a covenant of grace and gratitude in which the creature's response of gratitude to divine grace is a participating in that grace, and, as such, is a full recognition of the ways of grace which flow from the divine life to creation. The first section of this article examines this theme in relation to creation from nothing. The second establishes God's electing will as the foundation of God's willing to be for another in creation. The third sect

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Megaputri, Prasetyawati Gagola. "Kajian Kritik Naratif Terhadap Pemaknaan Kasih Allah di Tengah Konsekuensi Keberdosaan Manusia Dalam Kejadian 3:1-24 dan Implementasinya Bagi Kehidupan Milenial." Jurnal Ilmiah Wahana Pendidikan 10, no. 8 (2024): 90–99. https://doi.org/10.5281/zenodo.11063835.

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<em>God's love for humans from the beginning He created until humans fell into sin has never changed. Humans are the only creation created in the image and likeness of God, humans are given the place to preserve and rule over everything that has been created by God. But human actions full of pride ultimately lead them to fall into sin. Every action has consequences and they must be able to take responsibility. God indeed punished them for violating commands that He had forbidden. But in the text of Genesis 3:1-24, God's love for humans is clearly illustrated. The purpose of this research is so

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REICHENBACH, BRUCE R. "Genesis 1 as a Theological-Political Narrative of Kingdom Establishment." Bulletin for Biblical Research 13, no. 1 (2003): 47–69. http://dx.doi.org/10.2307/26422779.

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Abstract Genesis 1 presents in cosmogonic form a theological-political narrative justifying God's claim to whatever exists, especially to the land on which the Pentateuch focuses. Behind this expression of a royal land ideology lie presuppositions about divine kingship and the land. I detail how this interpretation helps us understand the first creation account as narrating God's establishment of his kingdom and creation of stewards and suggest a reaon why the author of Genesis may have believed a justification was necessary.

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Leba, Katarina, Yohanes Endi, Balthasar Watunglawar, and Fransesco Agnes Ranubaya. "The Death Penalty In Indonesia: A Theological Perspective of Law." International Journal of Indonesian Philosophy & Theology 4, no. 1 (2023): 1–15. http://dx.doi.org/10.47043/ijipth.v4i1.40.

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This study aims to explore, analyze and describe the theological perspective on the death penalty and God's way of eradicating evil to answer whether the death penalty can be justified theologically. This research used a descriptive qualitative method. Through this literature review, data are collected and analyzed theologically. The study results found that crime and the death penalty are human products. Evil is the output or impact of human sin. God's works are always related to goodness and the best judgment of God's creations. Evil, including the death penalty, could not be justified becau

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Klink, Edward W. "The Beginning and End of All Things: A Biblical Theology of Creation and New Creation." Perspectives on Science and Christian Faith 76, no. 3 (2024): 231–32. https://doi.org/10.56315/pscf12-24klink.

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THE BEGINNING AND END OF ALL THINGS: A Biblical Theology of Creation and New Creation by Edward W. Klink III. Downers Grove, IL: IVP Academic, 2023. 208 pages, including discussion questions and in-dices. Paperback; $24.00. ISBN: 9780830855223. *Whereas many people tend to associate the doctrine of creation with the origins of the world, Edward Klink is concerned to form a theology of creation that envelops all of scripture. Klink is senior pastor of Hope Church, Roscoe, IL, and formerly on the faculty of Talbot School of Theology, Biola University. *Throughout the introduction and ten chapter

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den Boeft, Jan. "Delight and Imagination: Ambrose's Hymns." Vigiliae Christianae 62, no. 5 (2008): 425–40. http://dx.doi.org/10.1163/157007208x328250.

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AbstractThis paper, which is the written version of a morning lecture (7 August 2007) at the Fifteenth International Conference on Patristic Studies at Oxford, aims to show that bishop Ambrose's influential poetical experiment, the hymns composed for his Milanese congregation, is founded on two convictions concerning God's creation: the delight inherent in it and available to be made operational in a responsible way, and man's imagination as part of God's purpose in creating man after his own image. David had understood this and, following in his track, the hymnographer exploited this potentia

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Zaluchu, Fotarisman. "Waiting for You." Christian Journal for Global Health 10, no. 2 (2023): 95. http://dx.doi.org/10.15566/cjgh.v10i2.781.

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A poem focusing on how far human beings are far away from God. Instead of caring for the creation, we are now destroying all God's creation including us. This is a call to return to caring for creation.

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Mcgrew, Israel. "The Hermeneutics of ברך: Septimal Structures, Alien Significations, and the Meaning of Creation in the Book of Job". Catholic Biblical Quarterly 87, № 2 (2025): 265–88. https://doi.org/10.1353/cbq.2025.a958259.

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Abstract: The Book of Job's sevenfold use of the term [inline-graphic 02] ("to bless" or "to curse") in the prose sections has been observed but not sufficiently analyzed. As Job challenges the goodness and integrity of creation and as creation is understood to be the culmination in a septimal blessing in Genesis 1 (a source for the poet), this structure merits serious study. After addressing issues of historical authorship, I argue that the structure helps us relate the prose and the poetry. Since the term occurs six times in Job's prologue (chaps. 1–2), the poetry prolongs the indeterminatio

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Mawikere, Marde Christian Stenly, and Sudiria Hura. "Creation And The Theology Of Relationship As A Fundamental Theme In The Old Testament." DIDASKO: Jurnal Teologi dan Pendidikan Kristen 5, no. 1 (2025): 1–22. https://doi.org/10.52879/didasko.v5i1.157.

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This article explores creation and the theology of the God-Humanity-Creation relationship in the Old Testament, highlighting key elements such as the theology of perichoresis, the origin of the human body from the earth (adamah, אֲדָמָה), and the state of creation before and after humanity’s fall. It also examines the consequences of communal transgression and God's promise of restoration. By employing qualitative hermeneutical methods through biblical text analysis and theological literature studies, this study affirms that the work of restoration is a divine initiative aimed at re-establishi

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Cohen, Jonathan R. "In God's Garden: Creation and Cloning in Jewish Thought." Hastings Center Report 29, no. 4 (1999): 7. http://dx.doi.org/10.2307/3528060.

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Copeland, Becky. "Book Review: All God's Creatures: A Theology of Creation." Anglican Theological Review 101, no. 3 (2019): 536–37. http://dx.doi.org/10.1177/000332861910100327.

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SKOTNICKI, ANDREW. "GOD's PRISONERS: PENAL CONFINEMENT AND THE CREATION OF PURGATORY." Modern Theology 22, no. 1 (2006): 85–110. http://dx.doi.org/10.1111/j.1468-0025.2006.00311.x.

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Moritz, Joshua M. "God's Creation Through Evolution and the Language of Scripture." Theology and Science 11, no. 1 (2013): 1–7. http://dx.doi.org/10.1080/14746700.2013.750958.

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Garvey, Jon. "God's Good Earth: The Case for an Unfallen Creation." Perspectives on Science and Christian Faith 73, no. 1 (2021): 50–52. http://dx.doi.org/10.56315/pscf3-21garvey.

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GOD'S GOOD EARTH: The Case for an Unfallen Creation by Jon Garvey. Eugene, OR: Cascade Books, 2019. 209 pages. Paperback; $30.00. ISBN: 9781532652011. *THE GENERATIONS OF HEAVEN AND EARTH: Adam, the Ancient World, and Biblical Theology by Jon Garvey. Eugene, OR: Cascade Books, 2020. 264 pages. Paperback; $36.00. ISBN: 9781532681653. *Together, these two books endeavor to provide an interpretation to the Genesis creation accounts that sees them not only as historical but also coherent with modern scientific theories. The result is a proposal that initially appears coherent, drawing on Garvey's

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Matheos, Rommi. "Keutamaan Kristus dalam Karya Pemulihan-Nya: Pembacaan Kolose 1:20 Melalui Apokatastasis Balthasar dan Ware." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 8, no. 2 (2024): 830–49. http://dx.doi.org/10.30648/dun.v8i2.1218.

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Abstract. This article seeks to show God's work of restoration of all things in order to restore all creation to the order of creation. Using Hans Urs von Balthasar and Kallistos Ware's thoughts on apocatastasis as a lens through which I read Colossians 1:20, I argue that this restoration of all things demonstrates God's Christocentric and comprehensive redemptive work. In Christ, this comprehensive redemption brings a memory to the goodness and beauty of God's creation and has a dimension of hope for all creatures, to be restored to become new creations.Abstrak. Artikel ini berupaya memperlih

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Refamati Gulo. "Providensia Allah dan Tanggung Jawab Manusia dalam Kitab Yosua 21:45: Analisis Teologis dan Naratif." Views : Jurnal Teologi dan Biblika 3, no. 1 (2025): 41–57. https://doi.org/10.63248/views.v3i1.84.

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God is a living, independent person who is fully sovereign over all of His creation. Meanwhile, human beings and the rest of creation are completely dependent on Him. Without God's providence and control, all things would perish. Within the framework of His providence, God actively carries out His will to fulfill the divine purpose. This study is motivated by the importance of understanding how divine action and human responsibility work synergistically, especially in the narrative of the Book of Joshua. This study aims to examine the relationship between God's providence and human responsibil

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Trajanov, Kirche. "Creatio Ex Nihilo through the Prism of Father Sergei Bulgakov’s Sophiology." Philotheos 22, no. 1 (2022): 50–62. http://dx.doi.org/10.5840/philotheos20222214.

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Father Sergei Bulgakov (1871–1944), directly influenced by Vladimir Solovyov and especially by Father Pavel Florensky, developed his sophiological concept which takes a central place in his doctrine of Trinity and God's economy. The main failure of the Russian sophiology is that the question of God's Wisdom is not Christologically founded in the spirit of the New Testament and patristic teaching. Bulgakov neglects the theology of God's uncreated energies. He thinks that it does not sufficiently explain the creation of the world as well as the relationship between God and the world. According t

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Haarsma, Loren, Kevin Timpe, Linda Naranjo-Huebl, and Emily Helder. "Congenital Disabilities and Gender Nonconforming Identities as Parts of God’s Intended Creation." Perspectives on Science and Christian Faith 76, no. 3 (2024): 190–206. https://doi.org/10.56315/pscf12-24haarsma.

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Some Christians believe that God's creational norm for humanity is binary sex and gender, and that intersex or transgender variations resulted from humanity's fall into sin. Likewise, some Christians believe that conditions like hereditary deafness or Down syndrome would not exist were it not for the Fall. However, scientific study shows that some of these conditions are caused by physical and chemical processes that are inevitable consequences of how natural laws operate. This adds weight to theological arguments that they are intended parts of God's creation, included for human diversity. Ho

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KAUFMAN, DAN. "Infimus gradus libertatis? Descartes on indifference and divine freedom." Religious Studies 39, no. 4 (2003): 391–406. http://dx.doi.org/10.1017/s0034412503006656.

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Descartes held the doctrine that the eternal truths are freely created by God. He seems to have thought that a proper understanding of God's freedom entails such a doctrine concerning the eternal truths. In this paper, I examine Descartes' account of divine freedom. I argue that Descartes' statements about indifference, namely that indifference is the lowest grade of freedom and that indifference is the essence of God's freedom are not incompatible. I also show how Descartes arrived at his doctrine of the creation of the eternal truths by consideration of the nature of God's freedom.

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Pardede, Jimmy. "DOXOLOGI, TRADISI REFORMED DAN MIMBAR: KONSEP ALLAH TRITUNGGAL DALAM PEMIKIRAN JONATHAN EDWARDS SEBAGAI BAGIAN DARI TRADISI PELAYANAN MIMBAR REFORMED." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 1, no. 1 (2017): 58–81. http://dx.doi.org/10.51688/vc1.1.2014.art4.

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Jonathan Edwards' brilliant conception that combines disposition and being, and God's absolute being with dynamicity, has challenged the most commonly accepted classical greek dualism between being and becoming, and absolute and dynamicity. This conception was found in his Trinitarian view of creation. God's disposition to repeat His eternal glory was seen as one of the unique characteristic in Edwards' treatment on both his doctrine of the Trinity, and also his doctrine of creation. But this unique combination on disposition and being is also perfectly applicable in seeing the nature of preac

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Farshadnia, Yousuf, and Ensieh Asgari. "Criticism of the Ontological-Theological Implications of the Theory of Emanation with an Interpretative Approach to Divine Impermeability." Essays in Philosophy and Kalam 55, no. 2 (2023): 153–76. https://doi.org/10.22067/epk.2023.83449.1261.

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The theory of emanation based on "creating from being" has conflicts with the divine impermeability basedon "creating not from being" in terms of its implications. This requires the accurate attention of scholars inthe field of Islamization of human sciences. The article has analyzed the ontological-theological implicationsof the theory of emanation and criticized it based on an interpretive approach to divine impermeability.Impermeability approach negates any "birth" and "emanation" from God and introduces him with theexpressions, "He neither begets nor is born" and "Nor is there to Him any e

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Van Den Toren, Benno. "God's Purpose for Creation as the Key to Understanding the Universality and Cultural Variety of Christian Ethics." Missiology: An International Review 30, no. 2 (2002): 215–33. http://dx.doi.org/10.1177/009182960203000207.

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The question in what respect Christian ethics are universal and in what respect Christian ethics may legitimately vary from one cultural context to another is a question of great interest to our worldwide church living in many different contexts. The problem is generally resolved by distinguishing between universal ethical principles and their culturally varying application. In this article it is argued that the problem is more fruitfully addressed when we understand ethics teleologically, in relation to God's goal and purpose for God's creation. In this way we can understand the universality

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Adamski, Bartosz. "Gdyby miłość była konieczna. Kilka uwag o konieczności miłości i wolności Boga w dziele stworzenia według św. Tomasza z Akwinu." Rocznik Tomistyczny 12 (2023), no. 2 (2023): 181–90. https://doi.org/10.5281/zenodo.10702300.

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Artur Lovejoy in his article <em>The Duality of Thomistic Theology: A Reply to Mr. Veatch</em> (1947) states that in the teachings of St. Thomas there is a radical contradiction, which is contained in the fact that the existence of the world is both necessary and contingent, that is, at the same time it is implied in the nature of the divine goodness, will and love, and it is not. This raises the question of the possibility of the fact of a free creation, especially when Aquinas also maintains that God wills things in a necessary way. In response to this accusation, we will present the outline

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