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Journal articles on the topic 'God's Grace'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Kaessmann, Margot. "God's Grace." Ecumenical Review 57, no. 3 (2005): 286–87. http://dx.doi.org/10.1111/j.1758-6623.2005.tb00546.x.

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2

DeLong, William R. "God's Grace as Gift:." Journal of Health Care Chaplaincy 3, no. 1 (1990): 23–27. http://dx.doi.org/10.1300/j080v03n01_03.

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3

LEIJSSEN, Lambert. "Grace as God's Self-Communication." Louvain Studies 20, no. 1 (1995): 73–78. http://dx.doi.org/10.2143/ls.20.1.556007.

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4

Onylnah, Opoku. "God's Grace, Healing and Suffering." International Review of Mission 95, no. 376-377 (2006): 117–27. http://dx.doi.org/10.1111/j.1758-6631.2006.tb00546.x.

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5

Tamez, Elsa. "God's Grace and Human Dignity." Ecumenical Review 57, no. 3 (2005): 276–77. http://dx.doi.org/10.1111/j.1758-6623.2005.tb00542.x.

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6

Kelman, Naamah. "The Ways of God's Grace." Ecumenical Review 57, no. 3 (2005): 290–91. http://dx.doi.org/10.1111/j.1758-6623.2005.tb00548.x.

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7

Janssen, Jan. "God's Grace in the Tent." Ecumenical Review 58, no. 3-4 (2006): 291–96. http://dx.doi.org/10.1111/j.1758-6623.2006.tb00609.x.

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8

Ahokas, Pirjo. "Jewish/Christian symbolism in Bernard Malamud's novel God's grace." Nordisk Judaistik/Scandinavian Jewish Studies 7, no. 2 (1986): 84–91. http://dx.doi.org/10.30752/nj.69408.

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Besides being one of the major American authors of the postwar period, Bernard Malamud is also one of the leading representatives of contemporary Jewish fiction. When God's Grace was published, it received very mixed reviews and the novel is likely to remain one of Malamud’s most controversial books. Part of the audience’s puzzlement derives from the fact that with its grotesque characters and strange events God’s Grace seems to defy definition. The novel is filled with literary references and biblical symbolism that mainly draws on Genesis and on the apocalyptic tradition fused with elements

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9

Ming, David. "The Relation of Human Suffering in God's Grace." Journal KERUGMA 2, no. 2 (2019): 67–73. http://dx.doi.org/10.33856/kerugma.v2i2.133.

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Suffering is a legacy of the existence of the world of souls [humans] living on earth. Suffering is not imagination, not some nightmare, on the contrary is real, actual, but not academic. Suffering comes when humans are born. Humans cannot escape suffering. Suffering comes from various angles of life. Suffering comes from a broken relationship with God. Starting from the failure of Adam and Eve's relationship with God, humans began to feel suffering. Humans cannot resist the suffering they experience. The purpose of this study is to determine the cause of human suffering and its consequences,

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10

Beste, Jennifer. "Receiving and Responding to God's Grace." Journal of the Society of Christian Ethics 23, no. 1 (2003): 3–20. http://dx.doi.org/10.5840/jsce200323116.

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11

Bailin, Deborah. "Evolution as Apocalypse in God's Grace." Extrapolation 51, no. 3 (2010): 376–94. http://dx.doi.org/10.3828/extr.2010.51.3.4.

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12

Leone, Lu, and Ginny Thornburgh. "Each Made in God's Image, Each a Unit of God's Grace." Journal of Religion, Disability & Health 7, no. 3 (2003): 103–9. http://dx.doi.org/10.1300/j095v07n03_09.

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13

Carroll, John T. "Welcoming Grace, Costly Commitment." Interpretation: A Journal of Bible and Theology 57, no. 1 (2003): 16–23. http://dx.doi.org/10.1177/002096430005700103.

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14

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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15

McGIFFERT, MICHAEL. "Herbert Thorndike and the Covenant of Grace." Journal of Ecclesiastical History 58, no. 3 (2007): 440–60. http://dx.doi.org/10.1017/s0022046907001571.

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Herbert Thorndike's Of the covenant of grace (1659) was the largest and last substantial word on its subject from a priest of the seventeenth-century English Church. Recasting elements of practical divinity that are commonly associated with evangelical Puritanism, attacking the error of absolute and immediate predestination by decree and shifting stress from baptism to regeneration, Thorndike defended God's honour and majesty by affirming human freedom of choice in the ordo salutis and the moral life. His argument centred in a programme of reciprocal ‘helps’ that unites Arminian synergism with

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16

Kay, Helen. "God's Grace: The Language of Art or Polemics?" MELUS 13, no. 3/4 (1986): 49. http://dx.doi.org/10.2307/467181.

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17

Sumney, Jerry L. "Book Review: God's Saving Grace: A Pauline Theology." Biblical Theology Bulletin: Journal of Bible and Culture 45, no. 3 (2015): 187–89. http://dx.doi.org/10.1177/0146107915590767d.

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18

Renwick, David A. "Book Review: Preaching Romans: Proclaiming God's Saving Grace." Interpretation: A Journal of Bible and Theology 65, no. 4 (2011): 434–36. http://dx.doi.org/10.1177/002096431106500436.

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19

Peterman, Gina D. "Warren's Summer Storm (Circa 1916), and God's Grace." Explicator 50, no. 2 (1992): 112–15. http://dx.doi.org/10.1080/00144940.1992.9937922.

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20

Charry, Ellen T. "The Grace of God and the Law of Christ." Interpretation: A Journal of Bible and Theology 57, no. 1 (2003): 34–44. http://dx.doi.org/10.1177/002096430005700105.

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21

Arasi, M. Umai, and S. Jayanthi. "Bernard Malamud's God's Grace-A Study in Eco Literature." Asian Journal of Research in Social Sciences and Humanities 7, no. 10 (2017): 1. http://dx.doi.org/10.5958/2249-7315.2017.00479.8.

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22

Warner, Robert. "God's World, God's Body. By Grace Jantzen. Philadelphia: Westminster, 1984. xi + 173 pages. $10.95 (paper)." Horizons 12, no. 2 (1985): 399–401. http://dx.doi.org/10.1017/s0360966900035325.

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23

Woo, Jean. "The Movement of the Spirit in the Churches of China Today." Missiology: An International Review 16, no. 4 (1988): 455–66. http://dx.doi.org/10.1177/009182968801600406.

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God's Spirit has worked in China to promote a resurrection of Christian churches. This miracle of God's grace is cause for praise and prayer. Chinas Christians continue to have many needs: more trained leaders, particularly for rural congregations, freedom from control by leftist elements, and wisdom for new directions in the future.

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24

Klein, Ralph W. "Back to the Future." Interpretation: A Journal of Bible and Theology 50, no. 3 (1996): 264–76. http://dx.doi.org/10.1177/002096439605000305.

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It is not the details in the account of the tabernacle that make up its significance but the underlying notion that God elects to be present with God's people. In both the ritual of liturgy and the commonality of daily life, God's presence is an act of grace, made in sovereign freedom.

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25

Sanders, E. P. "Judaism and the Grand “Christian” Abstractions: Love, Mercy, and Grace." Interpretation: A Journal of Bible and Theology 39, no. 4 (1985): 357–72. http://dx.doi.org/10.1177/002096438503900404.

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26

Andemicael, Awet Iassu. "Grace, Equity, Participation: The Economy of God in 2 Corinthians 8:8–15." Anglican Theological Review 98, no. 4 (2016): 621–38. http://dx.doi.org/10.1177/000332861609800402.

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This essay considers Paul's first-century “fundraising missive” in 2 Corinthians 8–9, focusing on 2 Corinthians 8:8–15. In it, Paul poses three hermeneutical puzzles around grace, equity, and participation that together establish the theological framework of his appeal and reveal the inner dynamics of the economy of God's kingdom. The Holy Spirit invites us into participation in the grace of our Lord Jesus Christ, which liberates us to be vulnerable enough to enter into the collective engagement that is inseparable from the common good. Within that community, the superabundance of God's grace

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27

Black, C. Clifton. "Four Stations en Route to a Parabolic Homiletic." Interpretation: A Journal of Bible and Theology 54, no. 4 (2000): 386–97. http://dx.doi.org/10.1177/002096430005400405.

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28

Celsor, Scott. "The Human Response in the Creation and Formation of Faith: A Narrative Analysis of John 12:20-50 and its Application to the Doctrine of Justification." Horizons in Biblical Theology 30, no. 2 (2008): 115–35. http://dx.doi.org/10.1163/187122008x340851.

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AbstractOne area of lingering tension between Lutherans and Roman Catholics on the doctrine of justification relates to the necessity, or even the possibility, of a human response in one's justification. In this article, I argue that the Gospel of John can address this lingering tension and, in doing so, acts as a counter balance to the Pauline corpus. Through narrative and inner-textual analysis, the article claims that John 12:20-50 informs the reader that Christ, the light of the world which allows humanity to see where to walk, has been sent into the world by God the Father. In this critic

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29

Jones, J. Estill. "Book Review: U-Turns Permitted: God's Grace for Life's Journey." Review & Expositor 88, no. 3 (1991): 295. http://dx.doi.org/10.1177/003463739108800351.

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30

Low, Anthony. "God's Courtier: Configuring a Different Grace in George Herbert's Temple." George Herbert Journal 12, no. 1 (1988): 53–58. http://dx.doi.org/10.1353/ghj.1988.0003.

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31

Song, Choan-Seng. "The Power of God's Grace in the World of Religions." Ecumenical Review 39, no. 1 (1987): 44–62. http://dx.doi.org/10.1111/j.1758-6623.1987.tb01385.x.

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32

Bokedal, T. "God's Saving Grace: A Pauline Theology. By FRANK J. MATERA." Journal of Theological Studies 65, no. 1 (2013): 232–36. http://dx.doi.org/10.1093/jts/flt188.

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33

Sederholm, Carl. "The Trouble with Grace: Reading Jonathan Edwards's Faithful Narrative." New England Quarterly 85, no. 2 (2012): 326–34. http://dx.doi.org/10.1162/tneq_a_00188.

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Critics have long noted but never adequately explained why Jonathan Edwards deliberately reordered the Northampton revival's chronology in his Faithful Narrative. This essay argues that by declaring that Joseph Hawley's suicide signified the withdrawal of God's Spirit, Edwards sought to protect his community from the social, cultural, and theological ramifications of that self-murder.

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34

MARIÑA, JACQUELINE. "KANT ON GRACE: A REPLY TO HIS CRITICS." Religious Studies 33, no. 4 (1997): 379–400. http://dx.doi.org/10.1017/s0034412597004046.

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It has become almost a commonplace in theological circles that despite the Augustinian echoes sounded by his doctrine of radical evil and his discussion of the need for divine forgiveness in his Religion Within the Bounds of Reason Alone, Kant's understanding of salvation remains through and through Pelagian. Such was the verdict of Karl Barth; more recently, Gordon E. Michalson has made the charge that, ‘Kant's conception of grace and divine aid reintroduces an obviously Pelagian element based on human effort and merit’. Michalson has noted further that ‘if the implicit point of a Kantian vie

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35

Kim, Sun Wook. "The Wilderness as a Place of the New Exodus in Mark's Feeding Miracles (Mark 6:31–44 and 8:1–10)." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 2 (2018): 62–75. http://dx.doi.org/10.1177/0146107918763045.

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This article investigates the role of the wilderness in Jesus' feeding miracles in Mark 6:31–44 and 8:1–10, which connects God's provision of manna in the original exodus with Jesus' feeding miracles, envisioning the new exodus. In the exodus story, the wilderness was a special place where the Israelites established their identity as the people of God by witnessing God's grace, punishment, and power. In the later biblical writings, the Second Temple Jewish literatures, and rabbinic writings, the wilderness had been re-interpreted symbolically, cosmologically, and eschatologically, implying a c

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36

Grieb, A. Katherine. "“The One Who Called You ...”." Interpretation: A Journal of Bible and Theology 59, no. 2 (2005): 154–65. http://dx.doi.org/10.1177/002096430505900205.

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God's saving work in the death and resurrection of Jesus Christ is the disruptive grace that called Paul, his co-workers, and their churches to an unexpected new freedom and service. They must all learn how to walk the way of the cross and live in the newness of resurrection. The church's grave danger is that, expecting too little from God, it will settle for less than the gospel.

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37

Rogers, John B. "“The Foolishness of Preaching”." Interpretation: A Journal of Bible and Theology 45, no. 3 (1991): 241–52. http://dx.doi.org/10.1177/002096430004500303.

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38

O'Gorman, Kathleen. "By God's Grace—All is Grace: The Story and Vision Informing my Practice of Religious Education." Religious Education 104, no. 3 (2009): 247–51. http://dx.doi.org/10.1080/00344080902881207.

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39

Kirkpatrick, Frank G. "Is the Notion of a Divine Basic Act a Necessary and Sufficient Way of Talking about God's Actions in the World?" Religious Studies 30, no. 2 (1994): 181–92. http://dx.doi.org/10.1017/s0034412500001475.

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It has seemed to a number of recent scholars that God's acts in the world must have the fundamental character of being ‘basic acts’. Grace Jantzen has argued that ‘a theist wants to say that all of God's actions in the world are direct and basic…he does everything directly, without intervening apparatus…God can perform any physical action, and any such action on God's part is direct, basic’. Robert Ellis has claimed that ‘if we limit “basic” action to action upon/within one's body then God's immediate action upon the physical universe may qualify under such a description whether or not one hol

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40

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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41

Novak and Novak. "Bernard Malamud's God's Grace as Ironic Robinsonade, Ironic Akedah." Prooftexts 34, no. 2 (2014): 147. http://dx.doi.org/10.2979/prooftexts.34.2.147.

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42

Sarah R. Morrison. "The Accommodating Serpent and God's Grace in Paradise Lost." SEL Studies in English Literature 1500-1900 49, no. 1 (2008): 173–95. http://dx.doi.org/10.1353/sel.0.0048.

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43

Walsh, Carey Ellen. "Christian Theological Interpretations of God's Grace in the Binding of Isaac." Perichoresis 10, no. 1 (2012): 41–66. http://dx.doi.org/10.2478/v10297-012-0003-7.

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Christian Theological Interpretations of God's Grace in the Binding of Isaac Typological exegesis, practiced by the early church fathers, enables us to catch spiritual meanings in the promise to Abraham, namely, that through him “all the nations of the earth be blessed” (Genesis 22:18). Christian interpreters caught a divine truth when they discerned an ecclesial meaning. God had just revealed to Abraham that he was not alone, that a church was in the future. His typological interpretation accounts for the seeming repetition of the promise in Scripture: it contains new revelation. The promise

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44

Bertschmann, D. H. "Ex Nihilo or Tabula Rasa ? God's Grace between Freedom and Fidelity." International Journal of Systematic Theology 22, no. 1 (2020): 29–46. http://dx.doi.org/10.1111/ijst.12397.

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45

Campbell, Evvy. "Book Review: Grace at the Table: Ending Hunger in God's World." Missiology: An International Review 28, no. 4 (2000): 505–6. http://dx.doi.org/10.1177/009182960002800410.

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46

Te Velde, Rudi A. ""Partnership with God": Thomas Aquinas on Human Desire and God's Grace." Nova et vetera 15, no. 4 (2017): 1151–75. http://dx.doi.org/10.1353/nov.2017.0065.

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47

Summers, Claude J. "Review: God's Courtier: Configuring a Different Grace in George Herbert's Temple." Christianity & Literature 38, no. 1 (1988): 85–87. http://dx.doi.org/10.1177/014833318803800125.

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48

Henriksson, Gustaf W. "Grace in action: exploring the intersection of soteriology and ethics in the letter to Titus." Scottish Journal of Theology 73, no. 4 (2020): 330–39. http://dx.doi.org/10.1017/s0036930620000666.

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AbstractThis article investigates action of grace in Titus 2:11 and argues for a congeniality in this epistle with Pauline thought on grace as interpreted by John Barclay in Paul and the Gift. Barclay's disentanglement of the concept, including his newfound taxonomy for χάρις, advances Pauline studies significantly, yet it has not informed studies of the Pastoral Epistles. The article examines the juxtaposition of soteriology and ethics found in Titus 2:11–14 and 3:4–7, proposing that the subsequent passage is an elaboration of the first, which sheds light on the idiosyncratic notion of God's

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49

Gaudiawan, Antonius Virdei Eresto. "KERAHIMAN ALLAH DI TENGAH KELUARGA KRISTIANI." JPAK: Jurnal Pendidikan Agama Katolik 19, no. 1 (2019): 37–48. http://dx.doi.org/10.34150/jpak.v19i1.224.

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Pope Francis promulgate Iubilaeum Extraordinarium Misericordiae. In the context of that jubilee, it is needed to reflect on the Christian family. How to make God’s Mercy radiat in the midst of Christian families through their problems. Christian families need God’s Mercy because nowadays, there are so much wounds exist in the families. We hope every Christian families receives God’s Mercy to encourage their lifes. Every people are called to show God’s Mercy in their own families. The research was made with qualitative research methods by reflecting the fundamentals of church faith such as the

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50

Kinlaw, C. J. "Determinism and the Hiddenness of God in Calvin's Theology." Religious Studies 24, no. 4 (1988): 497–509. http://dx.doi.org/10.1017/s0034412500019570.

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Julian N. Hartt once observed that Calvin so accentuates divine causation that he denies all secondary agency. A strong statement of God's omnipotence commits Calvin to the position that divine causation is the only connection that has any foundation in reality. And this claim, Hartt noted, places Calvin dangerously close to Spinozism. I have no stake (nor does Hartt) in any analysis that attempts to indicate affinities between Calvin and the Dutch rationalist whom he predates by several generations. But, as Hartt suggested and as I will demonstrate, a persuasive case can be made for Calvin's

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