Journal articles: 'God Suffering of God'

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Dalrymple, T. "God and suffering." BMJ 342, may04 3 (March 1, 2011): d2544. http://dx.doi.org/10.1136/bmj.d2544.

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Metz, Johann Baptist, and J. Matthew Ashley. "Suffering Unto God." Critical Inquiry 20, no. 4 (July 1994): 611–22. http://dx.doi.org/10.1086/448730.

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Keller, James A. "God, Suffering, and Solipsism." Faith and Philosophy 8, no. 3 (1991): 405–8. http://dx.doi.org/10.5840/faithphil19918335.

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Walhout, Donald. "God, Suffering, and Solipsism." International Studies in Philosophy 23, no. 3 (1991): 107–8. http://dx.doi.org/10.5840/intstudphil199123389.

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Walker,, Theodore. "From Suffering to God." Process Studies 28, no. 1 (1999): 147–48. http://dx.doi.org/10.5840/process1999281/237.

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Sarot, Marcel. "Suffering of Christ, Suffering of God?" Theology 95, no. 764 (March 1992): 113–19. http://dx.doi.org/10.1177/0040571x9209500207.

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Bell, William L. "God hidden from God: on theodicy, dereliction, and human suffering." International Journal for Philosophy of Religion 88, no. 1 (September 26, 2019): 41–55. http://dx.doi.org/10.1007/s11153-019-09729-8.

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Sekikawa, Y. "Arianism and the suffering God." THEOLOGICAL STUDIES IN JAPAN, no. 30 (1991): 46–62. http://dx.doi.org/10.5873/nihonnoshingaku.1991.46.

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Curtis, A. H. W. "Book Reviews : The Suffering God." Expository Times 96, no. 10 (December 1985): 311. http://dx.doi.org/10.1177/001452468509601011.

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Hardy, Daniel W. "Book Reviews : Suffering in God." Expository Times 100, no. 8 (May 1989): 312. http://dx.doi.org/10.1177/001452468910000827.

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Tuley, Stephanie, and Julie De Haan. "Where Is God in Suffering?" Journal of Christian Nursing 38, no. 2 (April 2021): 77. http://dx.doi.org/10.1097/cnj.0000000000000803.

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Stopa, Sasja Emilie Mathiasen. "“Seeking Refuge in God against God”: The Hidden God in Lutheran Theology and the Postmodern Weakening of God." Open Theology 4, no. 1 (November 1, 2018): 658–74. http://dx.doi.org/10.1515/opth-2018-0049.

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Abstract Martin Luther emphasizes the affective experience of the living God rather than God as an abstract, metaphysical idea. Luther explains this experience of God by distinguishing between God as Deus absconditus in his hidden majesty and God as Deus revelatus suffering on the cross. According to Luther, sinners experience the hidden God as a terrifying presence causing them to suffer. Through faith, however, sinners are able to recognize that this wrathful God is one with the God of love and mercy revealed in Christ. Based on this paradoxical understanding of God, Luther admonishes Christians to seek refuge in God against God. In recent decades, Luther’s accentuation of the revealed God has inspired postmodern philosophers and theologians in their efforts to recast the notion of God in light of the Nietzschean outcry on the death of God and Heidegger’s critique of ontotheology. Hence, John D. Caputo and Gianni Vattimo have weakened the notion of an omnipotent God in favour of an anti-metaphysical understanding of “god” kenotically denouncing his power and occurring as an ethically obliging event. Conversely, postmodern thinking have inspired contemporary Lutheran theologians to reinterpret the notion of God. In this article, Luther’s theology serves as a resource for critiquing these postmodern attempts at post-metaphysically rethinking God the central claim being that they are unable to proclaim the saving promise of a reconciliatory union between God hidden and revealed and between sinful human beings and Christ. As a result, theology is reduced to an ethical manifesto or to compassionate anthropology leaving despairing humans without a language with which to express their sufferings.

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Fretheim, Terence E. "Suffering God and Sovereign God in Exodus: A Collision of Images." Horizons in Biblical Theology 11, no. 1 (1989): 31–56. http://dx.doi.org/10.1163/187122089x00101.

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SHEA, MATTHEW, and C. P. RAGLAND. "God, evil, and occasionalism." Religious Studies 54, no. 2 (April 17, 2017): 265–83. http://dx.doi.org/10.1017/s0034412517000129.

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AbstractIn a recent paper, Alvin Plantinga defends occasionalism against an important moral objection: if God is the sole direct cause of all the suffering that results from immoral human choices, this causal role is difficult to reconcile with God's perfect goodness. Plantinga argues that this problem is no worse for occasionalism than for any of the competing views of divine causality; in particular, there is no morally relevant difference between God directly causing suffering and God indirectly causing it. First, we examine Plantinga's moral parity argument in detail and offer a critical evaluation of it. Then we provide a positive argument, based on the doctrine of doing and allowing, to show why there is a morally relevant difference between God's direct and indirect causation of suffering.

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Metz, Johann Baptist. "Suffering from God: Theology as Theodicy." Pacifica: Australasian Theological Studies 5, no. 3 (October 1992): 274–87. http://dx.doi.org/10.1177/1030570x9200500303.

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The article argues that Christian theology has avoided asking questions about suffering that appears to come from God. The mystery of God has been tamed by philosophical positions, and the Israelite sense of poverty of spirit before God needs to be recaptured. Christian hope remains tied to an apocalyptic conscience and Christians must not hurriedly bypass the slowly dying cry of Jesus.

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CHIGNELL, ANDREW. "The problem of infant suffering." Religious Studies 34, no. 2 (May 1998): 205–17. http://dx.doi.org/10.1017/s003441259800434x.

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The problem of infant suffering and death is one of the most difficult versions of the problem of evil, especially when we consider how God can be thought good to the infant victims by the infant victims. In the first portion of this paper, I examine two theodicies that aim to solve this problem but fail. In the final section, I argue that the problem can be better dealt with by maintaining not that God must redeem the suffering of such children, but that such children are not the sort of beings whose suffering God can or must redeem.God is good, God is just, God is almighty: only a madman doubts this… Doubtless when their elders suffer these afflictions we are wont to say either that their goodness is being tested…or that their sins are being punished. But these are older people. Tell me what we are to answer about children!St Augustine, in a letter to Jerome

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Edelman, John T. "Suffering and the Will of God." Faith and Philosophy 10, no. 3 (1993): 380–88. http://dx.doi.org/10.5840/faithphil19931038.

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Casey, Ken. "The Suffering of the Impassible God." Faith and Philosophy 23, no. 4 (2006): 477–80. http://dx.doi.org/10.5840/faithphil200623441.

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19

Gellman, Jerome. "On God, Suffering and Theodical Individualism." European Journal for Philosophy of Religion 2, no. 1 (March 21, 2010): 187–91. http://dx.doi.org/10.24204/ejpr.v2i1.360.

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20

Yaqob, Olga. "The Face of God in Suffering." Theology Today 62, no. 1 (April 2005): 9–17. http://dx.doi.org/10.1177/004057360506200102.

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Media coverage of Iraq generally has overlooked the daily lives of ordinary Iraqis. In all the wars Iraq has endured since 1980, we have lost sight of human faces. Every nation is its people, not merely its geographic territory, and these people are all made in the image of God. The illustrations accompanying this article include both images of Iraq's geography (the land) and an image, in the shape of Iraq, formed out of the faces of many different ordinary Iraqi people, from all different religious and geographical areas of the country. In the center of this image is the face of Jesus on the cross. In the suffering of the Iraqi people, I have seen the face of God.

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21

Ming, David. "The Relation of Human Suffering in God's Grace." Journal KERUGMA 2, no. 2 (October 9, 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, and how to overcome suffering. The author uses a descriptive method of literature and research results as follows: first, mercy is the perfect character of the deity of God. God's mercy from eternal to eternal until humans are afraid of God. Kindness is the essence of the quality of divinity, but God shows mercy on an ongoing basis through His sovereign will. Second, the source of God's mercy. The source of God's mercy is God's goodness and love expressed mysteriously. God's mercy is stated to guide someone to live righteously. People who receive God's mercy are living in godly living conditions and they need God's protection or care. Third, God's mercy cannot be stopped by humans. Instead humans can be made to not understand by God. God is free to act surprisingly, correcting human deviation. God is free to allow the test of Satan and not to tell anyone about it that was tested. God is also free to regulate

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22

Wiarda, Timothy. "Divine Passibility in Light of Two Pictures of Intercession." Scottish Journal of Theology 66, no. 2 (April 10, 2013): 159–73. http://dx.doi.org/10.1017/s0036930613000082.

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AbstractThe New Testament's two pictures of divine intercession, that of the risen Christ interceding at the right hand of God (Rom 8:34; Heb 7:25) and that of the Holy Spirit interceding from within believers’ hearts (Rom 8:26–7), offer additional perspective on the difficult issue of how God comes in touch with human suffering. Romans 8:26–7 connects the Spirit's intercession with the experience of human suffering, and through its reference to groaning implies that the Spirit communicates something of the believer's felt experience of weakness to God. Hebrews links Christ's high priestly work, including his intercessory activity, with his experience of struggle, thereby implying that he brings the needs of weak and pressured believers to God with an empathy born of direct experience of suffering. These scriptural pictures open a fruitful path for theological reflection, suggesting that God comes to know human suffering not simply by unmediated divine knowledge, or even by the bare fact of the divine Son's incarnation, but also in a mediated fashion, through complementary actions of Christ and the Spirit best described as acts of intercession.Applying a model of thought which emphasises the intercessory activities of Christ and the Spirit to the problem of divine passibility has a number of advantages. First, it coheres well with New Testament patterns for describing the roles of Father, Son and Holy Spirit: Christ's intercession is rooted in his incarnation and distinctive redemptive mission, while the Spirit's intercession emerges from his redemptive indwelling. Second, its picture of God knowing human suffering through the mediated process of intercession suggests that God maintains his freedom and holiness even as he gets in touch with human suffering. Third, the intercession model may shed additional light on how the sufferings of the incarnate Son touch or otherwise relate to the Father. Fourth, the Bible's pictures of divine intercession suggest that God is brought in touch with two dimensions of human suffering: the objective reality of human affliction (mediated through Christ's intercession) and the subjective experiences of afflicted people (mediated through the Spirit's intercession). Finally, these scriptural pictures of intercession orient our thoughts about the question of passibility in a pastoral direction.

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WORSLEY, DAVID. "(Affective) union in hell." Religious Studies 55, no. 02 (October 16, 2018): 261–78. http://dx.doi.org/10.1017/s0034412518000641.

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AbstractAccording to Eleonore Stump, God has a morally sufficient reason for allowing evil (or more properly, suffering) if, by allowing it, either the sufferer's permanent separation from God can be prevented or their deeper union with God can be motivated. But if, in the life to come, it is not possible for a person to be united with God, can God have a morally sufficient reason for allowing their suffering? After rejecting Stump's ingenious answer to this question, I argue that God has a morally sufficient reason to allow an inhabitant of even a maximally bad hell to suffer, namely, to prevent their further separation from God, and from themselves, and to motivate their ‘affective’ union with God.

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Nggebu, Sostenis. "BENARKAH DOSA MENJADI PENYEBAB KESENGSARAAN AYUB?" Apostolos: Journal of Theology and Christian Education 1, no. 1 (May 2, 2021): 34–50. http://dx.doi.org/10.52960/a.v1i1.5.

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ABSTRACT The goal of this article is to criticize the views of the three friends of Job who regarded Job's suffering caused by his crimes. They insisted that Job confess his sins to restore by God. By using the method of literature studied the author tried to answer this problem in biblically theologically. From this study the author found out the fact that God Himself proved the opposite truth. That Satan was a liar because he thought Job would curse towards God if Job was impoverished and made miserable. In other words, Job's suffering was not related to his personal sin or crimes as his trio friends said before. Through his suffering, the truth was revealed that Job was increasingly immersed in a harmonious relationship with God even though he was like a man who was choked through his misery. But in the end God the Creator glorified in Job's life (chapter 42 proves it). And it was revealed that Job's suffering was not related to his sins, but because God would be delighted in his life. Keywords: God, Job, sins, suffering.

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Tam, Ekman P. C. "Wounding, Doubting, and Trusting in Suffering." Journal of Pastoral Care 55, no. 2 (June 2001): 159–66. http://dx.doi.org/10.1177/002234090105500205.

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Constructs a working model of pastoral care on the foundation of the reality of suffering. Explicates how suffering wounds the person both psychologically and spiritually and how doubting God can be a constructive phase leading to the reclaiming of trust in God.

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26

Mostert, Christiaan. "Moltmann’s Crucified God." Journal of Reformed Theology 7, no. 2 (2013): 160–80. http://dx.doi.org/10.1163/15697312-12341293.

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Abstract Forty years ago Jürgen Moltmann published The Crucified God, which set the cat among a few theological pigeons. In the face of the history of suffering in the world, Moltmann argued that we must speak of God ‘within earshot of the dying Jesus’. In the process he argues against the understanding of God, the immanent Trinity, as impassible. Having been sympathetic to Moltmann’s view, the author now raises some questions against it. Apart from the lack of a clear agreed meaning of impassibility (apatheia), the protagonists on each side of the question disagree fundamentally on the meaning of God’s transcendence and the abundance of God’s eternal ‘life’.

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Sivalon, Father John. "Mission and Suffering of the Innocent." Missiology: An International Review 30, no. 3 (July 2002): 375–83. http://dx.doi.org/10.1177/009182960203000306.

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This article is a theological reflection by the Maryknoll Society in Africa on their ministries. Responding to the major social issues of poverty, AIDS, and refugees, the theme of the suffering of the innocent has emerged as key for understanding the Paschal Mystery and its centrality in the salvific will of our trinitarian God. Through the innocent victim, God's self-sacrificing love is revealed. That love stands in strong protest against social sin and its negative impact on human life. It also manifests God's loving presence to those who suffer persecution, oppression, and discrimination. Our loving God is a God with them.

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Langtry, Bruce. "God, Horrors, and Our Deepest Good." Faith and Philosophy 37, no. 1 (January 1, 2020): 77–95. http://dx.doi.org/10.37977/faithphil.2020.37.1.4.

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J.L. Schellenberg argues that since God, if God exists, possesses both full knowledge by acquaintance of horrific suffering and also infinite compassion, the occurrence of horrific suffering is metaphysically incompatible with the existence of God. In this paper I begin by raising doubts about Schellenberg’s assumptions about divine knowledge by acquaintance and infinite compassion. I then focus on Schellenberg’s claim that necessarily, if God exists and the deepest good of finite persons is unsurpassably great and can be achieved without horrific suffering, then no instances of horrific suffering bring about an improvement great enough to outweigh their great disvalue. I argue that there is no good reason, all things considered, to believe this claim. Thus Schellenberg’s argument from horrors fails.

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MERTENS, Hans-Emiel. "The Loving God and the Suffering Human." Louvain Studies 16, no. 2 (July 1, 1991): 170–77. http://dx.doi.org/10.2143/ls.16.2.2013833.

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30

Eric Vossen, H. J. M. "Images of God and Coping With Suffering." Journal of Empirical Theology 6, no. 1 (1993): 19–38. http://dx.doi.org/10.1163/157092593x00027.

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31

SAROT, MARCEL. "AUSCHWITZ, MORALITY AND THE SUFFERING OF GOD." Modern Theology 7, no. 2 (January 1991): 135–52. http://dx.doi.org/10.1111/j.1468-0025.1991.tb00240.x.

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32

Harries, Richard. "Robin Gill, Why Does God Allow Suffering?" Theology 120, no. 6 (October 19, 2017): 460–61. http://dx.doi.org/10.1177/0040571x17719679n.

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33

Tripole, Martin R. "Book Review: The Creative Suffering of God." Theological Studies 50, no. 2 (June 1989): 380–82. http://dx.doi.org/10.1177/004056398905000221.

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Cohn-Sherbok, Dan. "Book Review: The Creative Suffering of God." Theology 92, no. 749 (September 1989): 448–49. http://dx.doi.org/10.1177/0040571x8909200541.

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Sponheim, Paul. "Book Review: The Creative Suffering of God." Interpretation: A Journal of Bible and Theology 43, no. 2 (April 1989): 216–18. http://dx.doi.org/10.1177/002096438904300229.

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36

Sydnor, Jon Paul. "All is of God." Interreligious Studies and Intercultural Theology 2, no. 1 (March 26, 2018): 83–104. http://dx.doi.org/10.1558/32682.

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This essay elaborates a constructive, comparative, nondual theodicy for the Christian tradition based on the Hindu Vai??ava tradition. According to the Indologist Henrich Zimmer, in Vai??avism everything is an emanation of Vi??u, therefore everything is of Vi??u. All apparent opposites are inherently divine and implicitly complementary. Good and bad, joy and suffering, pain and pleasure are not conflicting dualities; they are interdependent qualities that increase one another’s being. The Hindu myth of Samudra Manthan, or the Churning of the Ocean, exemplifies Vai??ava nondualism. In that story, gods and demons—seeming opposites—cooperate in order to extract the nectar of immortality from an ocean of milk. If “opposites” are interdependent, hence complementary, then they are not “opposites” but mutually amplifying contrasts. Given this phenomenology, and applying it to the Christian tradition, a benevolent God who desires full vitality for her creatures would have to create pain, suffering, darkness, and death in order to intensify their correlates. Love would demand their creation, because love would want abundant life for all. In this aesthetic theodicy, the interplay of all contrasts results from the love of a life-giving God.

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37

Djogo, Emanuel. "Tinjauan Permasalahan Teodise Kitab Ayub dan Relevansinya terhadap Penderita HIV/AIDS." MELINTAS 33, no. 3 (November 28, 2018): 342–69. http://dx.doi.org/10.26593/mel.v33i3.3076.342-369.

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Suffering is not by any means a new phenomenon for human beings. Human and suffering are of one reality in life throughout the world. In the light of religious views, the phenomenon of suffering inexplicitly affirms the position of God as central within human life. Job’s suffering in the Christian Scriptures was narrated to contradict directly the ancient laws of retribution in the Old Testament tradition. The Author of the Book of Job seems to insinuate that suffering is not so much an effect of sin as a mystery of God. God is not the cause of suffering. Job’s misfortune draws the attention of his friends who speak in line with the tradition that it is caused by his own sinfulness and to which God has rightly vindicated. Their discussions on sin and suffering did not reach an agreement, however, to the point that eventually God must conclude the debate. The issue of unresolved suffering could properly be related to the distressed victims of HIV/AIDS. This association is intended to recommend the appropriate disposition and approaches to individuals with HIV/AIDS and those who are considered ‘victims’ of the illness, since they have been infected indirectly.

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CHIGNELL, ANDREW. "Infant suffering revisited." Religious Studies 37, no. 4 (December 2001): 475–84. http://dx.doi.org/10.1017/s0034412501005844.

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In two recent articles in this journal, David Basinger and Nathan Nobis raise objections to my characterization of infant suffering and the problem that it presents to theism. My main theses were that infant suffering to death is not ‘horrendous’ in the technical sense defined, and that a good God need only balance off rather than ‘defeat’ such suffering. Basinger, on the other hand, claims that some infant suffering should be considered horrendous, while Nobis suggests that such suffering must be defeated by God rather than merely balanced off. In this response I will briefly summarize my view and then respond to Basinger and Nobis.

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Sutherland, Anne V. "Worldframes and God-talk in Trauma and Suffering." Journal of Pastoral Care 49, no. 3 (September 1995): 280–92. http://dx.doi.org/10.1177/002234099504900306.

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Offers the concept of worldframes as a way to understand God-talk used by people in grief, trauma, and suffering. Describes worldframes as individualized cognitive structures of knowledge and language that set boundaries within culture and theology, identifiable by four root metaphors that characterize different kinds of God-talk. Suggests ways to minister with comfort and hope, respecting the forms of God-talk used by people who seek to find meaning and purpose in times of trouble, while allowing ministers to maintain their own integrity of theology and beliefs.

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Fisher, Tim. "A LETTER FROM THE GOVERNOR OF BIG BLUE MARBLE SCHOOL FOR MORAL URGENCY, SOUL MAKING AND HUMAN ADVANCEMENTS." Think 13, no. 37 (2014): 77–83. http://dx.doi.org/10.1017/s147717561300050x.

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A traditional defense of God in the face of pain and suffering is that humans learn from encounters with suffering – learn something wonderfully valuable that could not be learned in any other way. God is a teacher, and we humans are the students. This article examines the Problem of Evil through this paradigm. It argues that any God-as-teacher defense of evil fails on its face because God does not meet even the most lax standard for teacher behavior and action.

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MARTENS, PAUL, and TOM MILLAY. "‘The Changelessness of God’ as Kierkegaard's Final Theodicy: God and the Gift of Suffering." International Journal of Systematic Theology 13, no. 2 (March 16, 2011): 170–89. http://dx.doi.org/10.1111/j.1468-2400.2011.00562.x.

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42

Kurniadi, Bartholomeus Wahyu. "Inspirasi Kisah Ayub bagi Seorang Katolik dalam Menghadapi Penderitaan." MELINTAS 31, no. 1 (July 22, 2015): 47. http://dx.doi.org/10.26593/mel.v31i1.1455.47-62.

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Job lives as a righteous man before God and he is one of the good models of believer. The Scripture tells about his experiences of severe and extreme sufferings. His wealth is lost, his children die, and he becomes painfully ill. His friends accuse him of being a sinner and they even avoid him. His wife tends to do the same as his friends do. Job is afflicted and lonely in his suffering. But Job responds to his suffering by an attitude of faith. Suffering is interpreted as a way to know and understand more his God. Suffering cannot be comprehended by interpretation, but should be responded by faith. Job walks through the mystery of suffering not merely with critical and rational thought, but eventually with a confession of faith, “I know that you can do all things” (Job 42:2a). But this is yet a ‘rational’ knowing that needs further decision in faith to accept every suffering as part of life in God. It is this decision to respond to suffering that makes the difference to the character of faith as experience, that is, the courage of being religious rather than simply of having a religion.<br /><br />

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Moser, Paul K. "GOD, SUFFERING, AND CERTITUDE: FROM TRANSCENDENCE TO IMMANENCE." Síntese: Revista de Filosofia 44, no. 140 (January 2, 2018): 461. http://dx.doi.org/10.20911/21769389v44n140p461/2017.

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Abstract: Philosophy of religion suffers from inadequate attention to the specific moral character of a transcendent God worthy of worship. This deficiency often results from an unduly abstract conception of a transcendent God, including correspondingly abstract notions of divine goodness and power. A Christian approach to God has a unique solution to this problem, owing to its understanding of Jesus Christ as the perfect human representative of God’s moral character or personality. This article identifies some important consequences of this perspective for divine emotion and suffering and for human relating to God in a fitting manner, including for human certitude about God’s existence. It also identifies how philosophy of religion can be renewed, in its relevance, by its accommodation of divine redemptive immanence and suffering. In a fitting relation to God, God respects free human agency by not coercing any human will to yield to God or even to receive salient evidence of God’s reality. The article considers this prospect. In particular, what if God does not impose a divine self-manifestation on humans but instead has them allow or permit it? This would entail that God does not stalk humans coercively with regard to their decisions about God’s existence. An important issue would concern how we humans allow or permit God to emerge as self-manifested (as God) in our experience, thereby expressing God’s unique moral character in our experience. If Jesus and the New Testament offer any clue, we would allow divine self-manifestation to us in allowing a morally relevant kind of death-and-resurrection in our lives, that is, a kind of dying into life with God. This article explores that clue in connection with redemptive suffering, transcendent and immanent. It explains how such divine self-manifestation can underwrite certitude about God’s existence, courtesy of interpersonal evidence from God. Such evidence is no matter for mere reflection, but instead calls for imitatio Dei as the means to participate in God’s moral character and redemptive suffering.Resumo: A Filosofia da Religião manifesta uma atenção inadequada ao caráter especificamente moral de um Deus transcendente digno de culto. Esta deficiência resulta com frequência de uma conceituação indevidamente abstrata da transcendência de Deus, à qual corresponde uma noção igualmente abstrata da sua bondade e poder. A abordagem cristã de Deus tem uma solução única para esse problema em função de sua compreensão de Jesus Cristo como a perfeita representação humana do caráter ou personalidade moral de Deus. Este artigo identifica de maneira justa algumas consequências importantes desta perspectiva, quanto ao sentimento e ao sofrimento divino e quanto à relação do ser humano com Deus, incluindo a certeza humana acerca da existência de Deus. Ela também indica como a Filosofia da Religião pode ser renovada em sua relevância por sua integração da imanência redentora e do sofrimento divino. Numa relação apropriada com Deus, Deus respeita a livre operação humana, ao não coagir a vontade humana a ceder a Deus ou mesmo a receber uma evidência óbvia de sua realidade. O artigo considera esta perspectiva. Em particular, que pensar se Deus não impõe aos seres humanos uma auto-manifestação divina, mas em vez disso deixa que eles a permitam. Isto implicaria que Deus não acossa coercitivamente os seres humanos a respeito de suas decisões sobre a existência de Deus. Uma questão importante seria como deixamos ou permitimos que Deus emirja como auto-manifestado (como Deus) em nossa experiência, expressando assim o caráter moral único de Deus em nossa experiência. Se Jesus e o Novo Testamento oferecem alguma chave, permitiríamos a manifestação divina a nós, ao aceitar uma espécie moralmente relevante de morte-e-ressurrreição em nossas vidas, i.e., uma espécie de morte para vida com Deus. O artigo explora esta chave em conexão com o sofrimento redentor, transcendente e imanente. Explica como esta auto-manifestação divina pode assegurar a certeza a respeito da existência de Deus, a cortesia de uma evidência interpessoal da parte de Deus. Esta evidência não é uma questão de mera reflexão, mas, pelo contrário, chama à imitatio Dei como a maneira de participar no caráter moral e no sofrimento redentor de Deus.

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Flynn, Elizabeth. "Divine Impassibility: A Comparison of Weinandy's and Culpepper's Perspectives on Whether God Suffers." Aristos: A biannual journal featuring excellent student works 5, no. 1 (June 2020): 1–18. http://dx.doi.org/10.32613/aristos/2020.5.1.6.

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From being generally regarded as a philosophical and theological impossibility, since the late nineteenth century the idea that God suffers has become popular and attractive among a vast array of Christian theologians. Due to this shift, many theologians no longer see the need to argue for it and divine passibility has even been called the ‘new orthodoxy.’ The matter has not yet been laid to rest and is made more complex because the terms ‘suffering’ and ‘impassibility’ are used with a variety of connotations. At the heart of the debate is the desire to assert God’s personalised love for all human beings. If suffering is intrinsic to love, as some ‘passibilists’ state, only a suffering God can also be a God who loves humankind absolutely and unconditionally. Also at stake is the salvation of human beings. For some, a suffering God necessarily implies His lack of transcendence and thus His impotence. From their perspective, Jesus suffers only in His humanity. The divine attributes of omnipotence and immutability are wholly unaffected by the crucifixion. For others, the intimacy of the hypostatic union makes it possible to attribute suffering to the Son in His divinity. Furthermore, by deciding to grant free will to humankind, God makes Himself vulnerable; the eternal knowledge of the divine permission for evil establishes an ‘eternal wound’ in God. This essay will examine the contrasting positions of Thomas Weinandy and Gary Culpepper to assess how it can be said that God must or must not suffer.

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Sax, William S. "Performing God′s Body." Paragrana 18, no. 1 (September 2009): 165–87. http://dx.doi.org/10.1524/para.2009.0011.

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AbstractBhairav is the central deity in a cult of ritual healing in the Central Himalayas that is closely associated with the lowest castes. This article discusses his embodied form, arguing that it is intimately related to the bodies of low-caste people, whose oppression and suffering it both reflects and ameliorates. This history of Bhairav´s body is captured by in local memory and oral history; and its iconography is revealed in songs and rituals. Ultimately, Bhairav´s appearance in the body of a "possessed" devotee is his most important mode of embodiment, and one that tells us a great deal about what it means to be a Harijan.

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Betz, Mary. "Who is God for Us? Images of God in a Group of Catholic Women in Aotearoa New Zealand." Pacifica: Australasian Theological Studies 18, no. 2 (June 2005): 223–39. http://dx.doi.org/10.1177/1030570x0501800207.

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Our understandings of God change and grow with us as we move through life. This study of a group of New Zealand Catholic women finds that childhood God images were shaped more by who our parents were to us than the catechism we memorised. By middle adulthood our images of God reflect not only some lasting childhood images but the experiences of friendship, role modelling, groups we belong to, study, parenting, solitude, nature and the pain of suffering. Our adulthood God images, especially in terms of gender and power, are also linked with 198nd suffering, and how we envision church.

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LERNER, BEREL DOV. "Interfering with divinely imposed suffering." Religious Studies 36, no. 1 (March 2000): 95–102. http://dx.doi.org/10.1017/s0034412599005107.

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In the course of presenting his celebrated ‘vale of soul-making’ theodicy, John Hick claims that in a world where all human suffering is either justly deserved divine punishment or imposed by God for the spiritual growth of the sufferer, people would lack opportunity to be involved in genuine acts of deep compassion. I argue that the relief of divinely imposed suffering can be a morally valuable and spiritually beneficial activity, and mention ideas from the Jewish tradition which suggest that it is right for people to ameliorate suffering even when that suffering constitutes a just punishment from God.

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Ward, James M., and Terence E. Fretheim. "The Suffering of God: An Old Testament Perspective." Journal of Biblical Literature 105, no. 3 (September 1986): 516. http://dx.doi.org/10.2307/3260521.

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Thiel, John E. "God, Evil, and Innocent Suffering. A Theological Reflection." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 14, no. 2 (May 2005): 244–46. http://dx.doi.org/10.1177/106385120501400211.

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Wright, John H. "Book Review: Why? on Suffering, Guilt, and God." Theological Studies 52, no. 3 (September 1991): 570–71. http://dx.doi.org/10.1177/004056399105200324.

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Journal articles on the topic 'God Suffering of God'

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