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Books on the topic 'Hiddenness'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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1

Weidner, Veronika. Examining Schellenberg's Hiddenness Argument. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-97517-7.

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2

Divine hiddenness and human reason. Ithaca: Cornell University Press, 1993.

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3

Jones, Preston. God's hiddenness in combat: Toward Christian reflection on battle. Lanham: University Press of America, 2009.

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4

Cody, Beckman, ed. God's hiddenness in combat: Toward Christian reflection on battle. Lanham: University Press of America, 2009.

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5

Jones, Preston. God's hiddenness in combat: Toward Christian reflection on battle. Lanham: University Press of America, 2009.

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6

Jones, Preston. God's hiddenness in combat: Toward Christian reflection on battle. Lanham: University Press of America, 2009.

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7

Bertrand, Mathieu, ed. The hiddenness of the world: Poems = La dérobée du monde. Rochester, N.Y: BOA Editions, 2003.

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8

Martin, Grard. The hiddenness of the world =: La drobe du monde : poems. Rochester, NY: BOA Editions, 2002.

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9

Hiddenness and alterity: Philosophical and literary sightings of the unseen. Pittsburgh, Pa: Duquesne University Press, 2005.

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10

Põder, Christine Svinth-Værge. Doxological Hiddenness. The Fundamental Theological Significance of Prayer in Karl Barth's Work. Berlin, New York: Walter de Gruyter, 2009. http://dx.doi.org/10.1515/9783110209730.

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11

Calvin's theodicy and the hiddenness of God: Calvin's sermons on the book of Job. Bern: P. Lang, 2012.

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12

Howard-Snyder, Daniel, and Paul Moser, eds. Divine Hiddenness. Cambridge University Press, 2001. http://dx.doi.org/10.1017/cbo9780511606090.

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13

Rea, Michael C. Hiddenness and Transcendence. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826019.003.0004.

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Following on from Chapter 3, which described a continuum on which characterizations of divine transcendence generally fall, this chapter makes a case for avoiding both poles, thus locating the correct understanding of transcendence somewhere in between. Rather than advocating for a specific analysis of transcendence, however, the chapter aims to identify several consequences of a theologically adequate understanding of divine transcendence, followed by an explanation of how these consequences undercut the argument from divine hiddenness against the existence of God.
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14

(Editor), Daniel Howard-Snyder, and Paul Moser (Editor), eds. Divine Hiddenness: New Essays. Cambridge University Press, 2001.

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15

Weidner, Veronika. Examining Schellenberg's Hiddenness Argument. Palgrave Macmillan, 2020.

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16

O, P. Father Louis-Albert Lassus. In Praise of Hiddenness. Holy Family Hermitage, 2006.

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17

Weidner, Veronika. Examining Schellenberg's Hiddenness Argument. Palgrave Macmillan, 2019.

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18

Rea, Michael C. The Hiddenness of God. Oxford University Press, 2018.

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19

Rea, Michael C. The Hiddenness of God. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826019.001.0001.

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This book is about the hiddenness of God, and the problems it raises for belief and trust in God. Talk of divine hiddenness evokes a variety of phenomena—the relative paucity and ambiguity of the available evidence for God’s existence, the elusiveness of God’s comforting presence when we are afraid and in pain, the palpable and devastating experience of divine absence and abandonment, and more. Many of these phenomena are hard to reconcile with the idea, central to the Jewish and Christian scriptures, that God is deeply lovingly concerned with the lives and emotional and spiritual well-being of human creatures; and the philosophical problem of divine hiddenness ranks alongside the problem of evil as one of the two most important and widely discussed reasons for disbelieving in God. The central argument of the book is that the hiddenness problem, construed as an argument against the existence of God, rests on unwarranted assumptions and expectations about God’s love and goodness. In challenging those assumptions, however, the book also raises the question of why we should accept traditional positive characterizations of God’s love (God as perfect heavenly parent, for example) rather than the negative ones suggested by the phenomena of divine hiddenness (God as absent or neglectful parent, for example). The final four chapters aim to address this problem through discussion of God’s widespread experiential availability, God’s loving authorization of lament and protest, and the surprising ease of seeking and participating in a relationship with God.
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20

(Editor), Daniel Howard-Snyder, and Paul Moser (Editor), eds. Divine Hiddenness: New Essays. Cambridge University Press, 2001.

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21

Rea, Michael C. The Hiddenness of God. HighBridge Audio, 2018.

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22

Rea, Michael C. The Problem of Divine Hiddenness. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826019.003.0002.

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This chapter provides a detailed characterization of the various meanings of the term “divine hiddenness,” carefully and rigorously articulates the version of the problem of divine hiddenness that has dominated contemporary philosophical discussion for the past twenty-five years, and then explains the relationship between that problem and the problem of evil.
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23

Christ and the Hiddenness of God. Trinity Press International, 1985.

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24

Hiddenness, Uncertainty, Surprise: Three Generative Energies of Poetry. Bloodaxe Books, 2008.

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25

Schellenberg, J. L. Hiddenness Argument: Philosophy's New Challenge to Belief in God. Oxford University Press, 2017.

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26

Hiddenness Argument: Philosophy's New Challenge to Belief in God. Oxford University Press, 2015.

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27

Schellenberg, J. L. Divine Hiddenness And Human Reason (Cornell Studies in the Philosophy of Religion). Cornell University Press, 2006.

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28

Martin, Gerard. The Hiddenness of the World: (LA Derobee Du Monde) (Lannan Translation Selection Series). BOA Editions, 2003.

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29

Martin, Gerard. The Hiddenness of the World: LA Derobee Du Monde (Lannan Translation Selection Series). BOA Editions, 2003.

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30

Louis-Albert, Lassus, ed. In praise of hiddenness: The spirituality of the Camaldolese hermits of Monte Corona. Bloomingdale, OH: Ercam Editions, 2006.

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31

Rea, Michael C. Divine Love and Personality. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826019.003.0005.

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Chapter 4 offered an answer to the hiddenness problem that depended on acceptance of a modest, but still robust doctrine of divine transcendence. But some will be inclined to resist that doctrine. The present chapter, therefore, sets aside that doctrine and offers an independent answer to the hiddenness problem. The chapter is devoted to explaining why divine love should not be identified with “ideal” human love. The upshot is roughly the same as that of Chapter 4, though by a different route: the hiddenness problem can get no rational purchase on us by way of philosophical reflection on our ordinary understanding of the nature of love. At best, the problem gains a foothold only through the negatively valenced love analogies that are suggested by certain characterizations of how God is behaving toward various kinds of people. The chapter concludes by briefly outlining how this latter issue will be addressed in subsequent chapters.
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32

Rea, Michael C. Hidden God. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826019.003.0001.

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This introductory chapter provides an informal characterization of the phenomena of divine hiddenness, briefly contextualizes the contemporary philosophical discussion of that phenomenon, and lays out in some detail what will happen in subsequent chapters of the book.
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33

Rea, Michael C. God and the Attributes. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826019.003.0003.

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This chapter argues that the attribute of divine transcendence ought to figure more centrally in our theorizing about divine hiddenness. After highlighting some of the core ideas underlying the notion of transcendence, the chapter describes a continuum on which characterizations of this puzzling attribute generally fall.
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34

Nava, Alexander. The Mystical and Prophetic Thought of Simone Weil and Gustavo Gutirrez: Reflections on the Mystery and Hiddenness of God. State University of New York Press, 2001.

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35

The Mystical and Prophetic Thought of Simone Weil and Gustavo Gutirrez: Reflections on the Mystery and Hiddenness of God. State University of New York Press, 2001.

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36

Rea, Michael C. Divine Presence in a Material World. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826019.003.0007.

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This chapter, together with Chapter 6, presents a theory about encounters with God according to which experience of God’s presence is much more widely available than is typically credited in the literature on divine hiddenness. The present chapter further develops the account sketched in Chapter 6 and, in so doing, locates the account in relation to a few important decision points in the literature on religious experience. The chapter concludes with some reasons for thinking that the view of divine encounters sketched here is the most plausible account of how creatures like us might experience divine presence in a material world.
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37

Marsh, Clive. The Shape of Soteriology. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198811015.003.0008.

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This chapter distils from the previous four chapters seven key areas which are identified as crucial for developing a contemporary Christian doctrine of salvation. The ‘shape’ of salvation is presented as an exposition of what one is saved from and for, by whom/what one is saved, and what one is saved into. In filling in this ‘template’ the seven areas which need exploring are: a broad definition of sin; the affective dimension of salvation; salvation is a present (and not just a post-death) experience; whether human action contributes to the experience of salvation; social salvation; institutional forms of social salvation; the hiddenness of God.
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38

Rea, Michael C. Essays in Analytic Theology. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198866817.001.0001.

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This book is the second of two volumes collecting together the most substantial work in analytic theology that I have done between 2003 and 2018. The first volume contains essays focused, broadly speaking, on the nature of God; this second volume contains essays focused more on doctrines about humanity, the human condition, and how human beings relate to God. The essays in the first part deal with the doctrines of the incarnation, original sin, and atonement; the essays in the second part discuss the problem of evil, the problem of divine hiddenness, and a theological problem that arises in connection with the idea God not only tolerates but validates a response of angry protest in the face of these problems.
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39

Rea, Michael C. Visions and Voices. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826019.003.0006.

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This chapter, together with Chapter 7, presents a theory about encounters with God according to which God’s presence, as well as certain kinds of divine communication are, and always have been, experientially available to a much greater degree than is typically credited in the literature on divine hiddenness. The focus in this chapter is on sensory experiences of God—visions and voices, primarily. Chapter 7 then expands focus to consider any experience that might aptly be described as an encounter with God. Insofar as it implies that experiences of God’s presence and of communication from God are widely available, it undermines the reasons we might have for thinking that certain negatively valenced analogies—God as distant or neglectful lover, for example—are more apt than traditional positive analogies for characterizing divine love.
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40

Rea, Michael C. The Scandal of Particularity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826019.003.0009.

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This chapter is concerned with the question (central to the hiddenness problem) of how people who lack the theistic concept of God, or who are unable to attend to that concept because of trauma or other psychological obstacles, might be able to participate in a positively meaningful relationship with God just by trying to do so. The chapter begins by identifying sufficient conditions on trying to participate in a relationship with God, and arguing that these conditions can be satisfied even by someone who lacks the Christian concept of God. Next, it explains why simply trying to participate in a relationship with God by itself suffices for participating in a relationship with God. Finally, it shows that these conclusions imply that anyone who can try to participate in a relationship with God can participate in such a relationship just by trying.
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41

Stanghellini, Giovanni. The truth about symptoms. Oxford University Press, 2016. http://dx.doi.org/10.1093/med/9780198792062.003.0022.

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This chapter argues that the main aim of early psychoanalytic thinking is to answer the question: ‘What is the origin or cause of this psychical symptom?’. But at the same time, early psychoanalysis paved the way for the quest for the meaning of the symptom: ‘What does that symptom mean?’. In contrast to the biomedical paradigm, in the psychodynamic approach the symptom asks to be heard and deciphered, rather than explained and removed. The psychodynamic understanding of ‘symptom’ completely reverses the biomedical concept. A person’s symptom is not accidental (synbebekos) to that person; rather it is the manifestation of his or her true identity. Someone’s symptom could even be the most authentic thing he possesses. A symptom has a similar structure to Heidegger’s aletheia (literally: un-hiddenness): it is the place where truth about oneself manifests while hiding itself.
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42

Rea, Michael C. A God to Contend With. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826019.003.0008.

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This chapter is concerned with ways in which God shows love toward people whose relationships with God are intensely conflicted. It seeks to establish three conclusions: that the theophany at the end of the biblical book of Job presents God as providing a tender loving response to Job that takes his grievances seriously and puts him on a path toward a repaired relationship with God; that those very signs of God’s love for Job and concern for his grievances—in particular, God’s authorization of lament and protest—are part of a broader pattern in the biblical portrayal of God’s relationship with Israel; and that the fact that God is portrayed in these ways constitutes a positive sign—available to anyone who has access to these portrayals—that God is generally concerned with human grievances against God. The chapter concludes by explaining how these conclusions bear on the problem of divine hiddenness.
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43

Manis, R. Zachary. Sinners in the Presence of a Loving God. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190929251.001.0001.

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This book is a philosophical exploration of the various facets of the problem of hell, the reasons that the usual responses to the problem are unsatisfying, and the way that an adequate solution to the problem can be constructed. What drives discussion of the problem of hell, most fundamentally, is the question of why a perfectly good and loving God would consign anyone to eternal suffering in hell. Four main lines of response have been developed to answer it—viz., traditionalism, annihilationism, the choice model, and universalism—but, for different reasons, each of these standard options ends up being deficient in some crucial respect. The alternative view that the author defends in this book, the divine presence model, stands within the tradition that understands hell to be a state of eternal conscious suffering, but develops this idea in a way that is able to avoid the worst problems of its counterparts. The key idea is that the suffering of hell is not the result of any divine act that aims to inflict it, but rather the way that a sinful creature necessarily experiences the unmitigated presence of a holy God. Heaven and hell are not two “places” to which the saved and damned are consigned, respectively, but instead are two radically different ways that different persons will experience the same reality of God’s omnipresence once the barrier of divine hiddenness is finally removed.
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