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Journal articles on the topic 'Natural Knowability of God'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Biriukov, Dmitry S. "Lines in the Noology of Gregory Palamas. Palamism and Platonism." Vestnik Tomskogo gosudarstvennogo universiteta, no. 464 (2021): 60–67. http://dx.doi.org/10.17223/15617793/464/7.

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The article traces the main lines of the teaching of mind (noology) by one of the largest Byzantine thinkers, Gregory Palamas, on the material of his treatise Triads (1337–1340). The author considers the question of the foundations of thinking ability according to Palamas. Two paradigms – natural and super-natural – manifested in the noology by Palamas are identified, and how these paradigms are manifested in the topics of knowledge and labor is shown. Different modes of mind functioning in Palamas’ teaching are distinguished: one of discursive thinking, one of self-contemplation of mind, and

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2

Boughton, Lynne C. "More Than Metaphors: Masculine-Gendered Names and the Knowability of God." Thomist: A Speculative Quarterly Review 58, no. 2 (1994): 283–316. http://dx.doi.org/10.1353/tho.1994.0030.

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3

Kelly, Tony. "Book Review: The Knowability of God in the Theology of Edward Schillebeeckx." Pacifica: Australasian Theological Studies 7, no. 1 (1994): 107–9. http://dx.doi.org/10.1177/1030570x9400700115.

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4

Zardini, Elia. "Truth, Demonstration and Knowledge. A Classical Solution to the Paradox of Knowability." THEORIA. An International Journal for Theory, History and Foundations of Science 30, no. 3 (2015): 365–92. http://dx.doi.org/10.1387/theoria.14668.

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After introducing semantic anti-realism and the paradox of knowability, the paper offers a reconstruction of the anti-realist argument from the theory of understanding. The proposed reconstruction validates an unrestricted principle to the effect that truth requires the existence of a certain kind of “demonstration”. The paper shows that the principle fails to imply the problematic instances of the original unrestricted knowability principle but that the overall view still has unrestricted epistemic consequences. Appealing precisely to the paradox of knowability, the paper also argues, against

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5

Fiorenza, Francis Schüssler. "Deus Humanissimus: The Knowability of God in the Theology of Edward Schillebeeckx. Philip Kennedy." Journal of Religion 76, no. 1 (1996): 126–27. http://dx.doi.org/10.1086/489759.

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6

Guagliardo, Vincent. "Book Review: Deus Humanissimus: The Knowability of God in the Theology of Edward Schillebeeckx." Theological Studies 55, no. 3 (1994): 563–65. http://dx.doi.org/10.1177/004056399405500321.

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7

Xu, Ximian. "Appreciative and Faithful?" Journal of Reformed Theology 13, no. 1 (2019): 26–46. http://dx.doi.org/10.1163/15697312-01301009.

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Abstract This article is intended to assess Karl Barth’s appreciative use of Herman Bavinck’s view of God’s incomprehensibility in Church Dogmatics II/1. The main argument is that despite Barth’s appreciative gesture, Barth in fact offers an unfaithful or mistaken reading of Bavinck’s view. Whereas Bavinck makes God’s knowability the presupposition of the divine incomprehensibility, Barth renders the veracious knowledge of God predicated upon God’s incomprehensibility, which is in turn grounded in God’s hiddenness. In any event, Barth’s appreciative gesture toward Bavinck should not cover up t

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8

Umphrey, Stewart. "Natural Right and Philosophy." Review of Politics 53, no. 1 (1991): 19–39. http://dx.doi.org/10.1017/s003467050005018x.

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“The problem inherent in the surface of things, and only in the surface of things, is the heart of things.” So wrote Leo Strauss in his Thoughts on Machiavelli. The sentence may seem to be a passing remark, and yet it states his main hermeneutical principle. On the one hand it articulates the abiding hypothesis that what is first for us, the very looks of things, is somehow first in itself. On the other hand it guides his commentaries on great books, ancient as well as modern. What if we let this principle guide our commentaries on Strauss's own books? Then the heart of Natural Right and Histo

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9

Gunton, Colin. "Augustine, the Trinity and the Theological Crisis of the West." Scottish Journal of Theology 43, no. 1 (1990): 33–58. http://dx.doi.org/10.1017/s0036930600039685.

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We live in a culture marked, as few others have been, by persistent and deep-seated scepticism about the existence and knowability of God. Not only is the intellectual leadership of our times for the most part atheist or agnostic, but theology itself, certainly since the time of Kant, has been in fundamental disarray about the question, as witness, for example, the recent preoccupation with the question of revelation. In this paper I want to suggest, first, that the problem does not begin with Kant, because at least one of the causes of Western atheism is a theological tradition which encourag

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10

BJORNDAHL, ADAM, and AYBÜKE ÖZGÜN. "LOGIC AND TOPOLOGY FOR KNOWLEDGE, KNOWABILITY, AND BELIEF." Review of Symbolic Logic 13, no. 4 (2019): 748–75. http://dx.doi.org/10.1017/s1755020319000509.

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AbstractIn recent work, Stalnaker proposes a logical framework in which belief is realized as a weakened form of knowledge 35. Building on Stalnaker’s core insights, and using frameworks developed in 11 and 3, we employ topological tools to refine and, we argue, improve on this analysis. The structure of topological subset spaces allows for a natural distinction between what is known and (roughly speaking) what is knowable; we argue that the foundational axioms of Stalnaker’s system rely intuitively on both of these notions. More precisely, we argue that the plausibility of the principles Stal

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11

Babiarz, Grzegorz. "Wiara jako akt poznawczy. Analiza "Quaestiones" Ambrozjastra." Vox Patrum 61 (January 5, 2014): 387–97. http://dx.doi.org/10.31743/vp.3633.

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Ambrosiaster uses two forms for the definition of the concept of faith. The first one – in the sense of a noun: fides; the second one – from the perspective of the knowing subject: credere. Abraham’s act of faith, whose object is God, is shown as a cognitive model. The acceptance of God’s authority leads to recognizing in Christ the Son of God. Believers receive in Baptism the gift the Holy Spirit and knowing the will of God. By participating in the fullness of His life, they are given access to the Eucharist. Knowability is one of God’s characteristics. Accepting this fact and submitting on

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12

West, Ryan, and Adam C. Pelser. "Perceiving God through Natural Beauty." Faith and Philosophy 32, no. 3 (2015): 293–312. http://dx.doi.org/10.5840/faithphil20157743.

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13

Wollenberg, Bruce. "Creator God, evolving world; A public God: natural theology reconsidered." Theology and Science 18, no. 1 (2020): 164–66. http://dx.doi.org/10.1080/14746700.2019.1710357.

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14

Karimies, Ilmari. "Lutheran Perspective on Natural Theology." European Journal for Philosophy of Religion 9, no. 2 (2017): 119–38. http://dx.doi.org/10.24204/ejpr.v9i2.1936.

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This article examines Martin Luther’s view of Natural theology and natural knowledge of God. Luther research has often taken a negative stance towards a possibility of Natural theology in Luther’s thought. I argue, that one actually finds from Luther’s texts a limited area of the natural knowledge of God. This knowledge pertains to the existence of God as necessary and as Creator, but not to what God is concretely. Luther appears to think that the natural knowledge of God is limited because of the relation between God and the Universe only one side is known by natural capacities. Scholastic Th

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15

Lee, Patrick. "God and New Natural Law Theory." National Catholic Bioethics Quarterly 19, no. 2 (2019): 279–91. http://dx.doi.org/10.5840/ncbq201919219.

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New natural law theory (NNLT) holds that the basic moral principles are prescriptions to pursue the goods to which our nature orients us. Since God is the author of our nature and intelligence, these moral principles are part of his plan for creation. These principles can be known prior to knowing that God exists and prior to knowing that they are in fact directives from him. Nevertheless, since God’s plan includes our active cooperation, morally good acts cooperate with God’s providence, and morally bad acts substitute one’s subjective preference for God’s truth. Thus natural law principles d

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16

Cantor, Geoffrey. "God as Spirit—and Natural Science." Zygon® 36, no. 4 (2001): 783–94. http://dx.doi.org/10.1111/0591-2385.00396.

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17

Roniger, Scott. "Natural Law and Friendship with God." Thomist: A Speculative Quarterly Review 83, no. 2 (2019): 237–76. http://dx.doi.org/10.1353/tho.2019.0016.

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18

Friedman, Joel I. "THE NATURAL GOD: A GOD EVEN AN ATHEIST CAN BELIEVE IN." Zygon� 21, no. 3 (1986): 369–88. http://dx.doi.org/10.1111/j.1467-9744.1986.tb00754.x.

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19

Murphy, Mark C. "FINNIS ON NATURE, REASON, GOD." Legal Theory 13, no. 3-4 (2007): 187–209. http://dx.doi.org/10.1017/s1352325208070080.

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It is often claimed that John Finnis's natural law theory is detachable from the ultimate theistic explanation that he offers in the final chapter of Natural Law and Natural Rights. My aim in this paper is to think through the question of the detachability of Finnis's theistic explanation of the natural law from the remainder of his natural law view, both in Natural Law and Natural Rights and beyond. I argue that Finnis's theistic explanation of the natural law as actually presented can be, without too much strain, treated as largely detachable in the way that his readers have by and large sup

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20

Briggman, Anthony. "Irenaeus on Natural Knowledge." Church History and Religious Culture 95, no. 2-3 (2015): 133–54. http://dx.doi.org/10.1163/18712428-09502009.

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Over a century of research has produced little agreement on the question of whether Irenaeus of Lyons recognized a natural knowledge of God. This article raises the question anew by considering the interpretive issues surrounding the passage at the center of the debate, Against Heresies 2.6.1. It challenges past readings and offers one of its own. I contend that an affirmation of natural knowledge plays the leading role in the argument of AH 2.6.1. This being the case, this text does not undermine references to natural knowledge that appear elsewhere in Irenaeus’s corpus, as Th.-André Audet wo

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21

Bishop, Alex J. "Act of God/Active God: Recovering From Natural Disasters, by G. Harbaugh." Journal of Religion, Spirituality & Aging 22, no. 4 (2010): 358–59. http://dx.doi.org/10.1080/15528030.2010.499785.

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22

BALBIANI, PHILIPPE, ALEXANDRU BALTAG, HANS VAN DITMARSCH, ANDREAS HERZIG, TOMOHIRO HOSHI, and TIAGO DE LIMA. "‘KNOWABLE’ AS ‘KNOWN AFTER AN ANNOUNCEMENT’." Review of Symbolic Logic 1, no. 3 (2008): 305–34. http://dx.doi.org/10.1017/s1755020308080210.

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Public announcement logic is an extension of multiagent epistemic logic with dynamic operators to model the informational consequences of announcements to the entire group of agents. We propose an extension of public announcement logic with a dynamic modal operator that expresses what is true after any announcement: ⋄φ expresses that there is a truthful announcement ψ after which φ is true. This logic gives a perspective on Fitch's knowability issues: For which formulas φ, does it hold that φ → ⋄Kφ? We give various semantic results and show completeness for a Hilbert-style axiomatization of th

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23

Dupré, Louis. "Philosophy and the Natural Desire for God." International Philosophical Quarterly 40, no. 2 (2000): 141–48. http://dx.doi.org/10.5840/ipq200040211.

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24

Talbot, Mark R. "Is It Natural to Believe In God?" Faith and Philosophy 6, no. 2 (1989): 155–71. http://dx.doi.org/10.5840/faithphil19896210.

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25

Page, Ruth. "God, Natural Evil and the Ecological Crisis." Studies in World Christianity 3, no. 1 (1997): 68–86. http://dx.doi.org/10.3366/swc.1997.3.1.68.

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26

Page, Ruth. "God, Natural Evil and the Ecological Crisis." Studies in World Christianity 3, Part_1 (1997): 68–86. http://dx.doi.org/10.3366/swc.1997.3.part_1.68.

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27

Grisez, G. "Natural Law, God, Religion, and Human Fulfillment." American Journal of Jurisprudence 46, no. 1 (2001): 3–36. http://dx.doi.org/10.1093/ajj/46.1.3.

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28

Moser, Paul K. "Natural Theology and the Evidence for God." Philosophia Christi 14, no. 2 (2012): 305–11. http://dx.doi.org/10.5840/pc201214227.

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29

Adams, Edward. "Calvin’s View of Natural Knowledge of God." International Journal of Systematic Theology 3, no. 3 (2001): 280–92. http://dx.doi.org/10.1111/1463-1652.00065.

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30

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

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

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31

Pratt, Richard. "Natural Christianity." Theology 122, no. 3 (2019): 188–96. http://dx.doi.org/10.1177/0040571x19826178.

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Why and how Christianity could talk about God without using the category of the supernatural. The article looks at the conceptual background of Jesus' day, the need to abandon the supernatural, some previous attempts to do this, the issues raised and how we could deal with them.

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32

Lancaster-Thomas, Asha. "The Coherence of Naturalistic Personal Pantheism." European Journal for Philosophy of Religion 12, no. 1 (2020): 75. http://dx.doi.org/10.24204/ejpr.v12i1.2886.

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This paper examines the coherence of naturalistic personal pantheism (NPP) in an attempt to reconcile pantheism, naturalism, and a personal concept of God. NPP proposes that i) God is identical with the universe, ii) the universe is entirely natural, and iii) God is personal. Several critics of accounts of a God such as this have voiced concerns about a natural — as opposed to a supernatural — God, since a natural God cannot be worship-worthy. In response, I propose a controversial premise — physical primacy — to justify the worship-worthiness of a natural God. Physical primacy maintains that

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33

Beer, Rainer. "Natural Theology. Outline of Philosophical Knowledge of God." Philosophy and History 22, no. 1 (1989): 10–12. http://dx.doi.org/10.5840/philhist19892215.

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34

Sudduth, Michael Czapkay. "Calvin, Plantinga, and the Natural Knowledge of God." Faith and Philosophy 15, no. 1 (1998): 92–103. http://dx.doi.org/10.5840/faithphil19981518.

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35

Green, Adam. "Cognitive Science and the Natural Knowledge of God." Monist 96, no. 3 (2013): 399–419. http://dx.doi.org/10.5840/monist201396318.

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36

Cullen,, Christopher M. "The Natural Desire for God and Pure Nature." American Catholic Philosophical Quarterly 86, no. 4 (2012): 705–30. http://dx.doi.org/10.5840/acpq201286451.

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37

LEVERING, MATTHEW. "GOD AND NATURAL LAW: REFLECTIONS ON GENESIS 22." Modern Theology 24, no. 2 (2008): 151–77. http://dx.doi.org/10.1111/j.1468-0025.2007.00440.x.

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38

Allen, Jeffrey A. "Bernard Lonergan's View of Natural Knowledge of God." Heythrop Journal 59, no. 3 (2017): 484–96. http://dx.doi.org/10.1111/heyj.12605.

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39

Kleeberg, Bernhard. "God-Nature Progressing: Natural Theology in German Monism." Science in Context 20, no. 3 (2007): 537–69. http://dx.doi.org/10.1017/s026988970700141x.

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ArgumentDuring the 1860s Ernst Haeckel, German zoologist and one of the foremost popularizers of Darwinism, proposed a natural philosophy called “Monism.” Based on developmental thinking, natural selection, and sound natural laws, the scientific Weltanschauung of Monism was to supersede Christian religion in all its accounts of nature. Haeckel's new scientific religion, this essay argues, fused the religious joys of reveling in the beauty of “mother nature” with the assurance of progress based on scientific certainty. Even though Haeckel and his followers polemicized against dualistic and tele

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40

Shepardson, Andrew I. "General Revelation and the God of Natural Theology." Philosophia Christi 21, no. 1 (2019): 207–13. http://dx.doi.org/10.5840/pc201921119.

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In Who’s Afraid of the Unmoved Mover? Postmodernism and Natural Theology, I defend natural theology against its postmodern evangelical detractors, including Myron Bradley Penner. Penner rejects natural theology because it attempts to ground knowledge of God in human reason, and he claims that my treatment of Acts 17:16–34 is fatal to my argument. However, Penner does not engage my explication of the doctrine of general revelation. The catastrophic effects that Penner perceives turn out to be only against a straw man of the version of natural theology that I defend.

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41

Skaggs, Rebecca. "Conser, Walter H. God and the Natural World." Journal of Interdisciplinary Studies 8, no. 1 (1996): 181–82. http://dx.doi.org/10.5840/jis199681/213.

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42

Tollefsen, Christopher. "God, New Natural Law Theory, and Human Rights." Religions 12, no. 8 (2021): 613. http://dx.doi.org/10.3390/rel12080613.

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Critics of the “New” Natural Law (NNL) theory have raised questions about the role of the divine in that theory. This paper considers that role in regard to its account of human rights: can the NNL account of human rights be sustained without a more or less explicit advertence to “the question of God’s existence or nature or will”? It might seem that Finnis’s “elaborate sketch” includes a full theory of human rights even prior to the introduction of his reflections on the divine in the concluding chapter of Natural Law and Natural Rights. But in this essay, I argue that an adequate account of

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43

MURPHY, FRANK J. "Unknowable worlds: solving the problem of natural evil." Religious Studies 41, no. 3 (2005): 343–46. http://dx.doi.org/10.1017/s0034412505007651.

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This paper draws attention to the way free choice participates in the occurrence of what is usually called natural evil. While earthquakes are natural phenomena, they injure only those who have chosen to live in places where they occur. But if God could not foresee these choices, then God could not foresee much about the amount and distribution of natural evil. Combining a libertarian notion of freedom with a denial of middle knowledge allows God to be much less implicated in the occurrence of natural evil. This gives some of the familiar theistic replies to the problem, such as Hick's soul-ma

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44

Silva, Ignacio. "A Cause Among Causes? God Acting in the Natural World." European Journal for Philosophy of Religion 7, no. 4 (2015): 99–114. http://dx.doi.org/10.24204/ejpr.v7i4.89.

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Contemporary debates on divine action tend to focus on finding a space in nature where there would be no natural causes, where nature offers indeterminacy, openness, and potentiality, to place God’s action. These places are found through the natural sciences, in particular quantum mechanics. God’s action is then located in those ontological ‘causal-gaps’ offered by certain interpretations of quantum mechanics. In this view, God would determine what is left underdetermined in nature without disrupting the laws of nature. These contemporary proposals evidence at least two unexamined assumptions,

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45

Sasser, Nathan. "Hume and the Implanted Knowledge of God." Journal of Scottish Philosophy 13, no. 1 (2015): 17–35. http://dx.doi.org/10.3366/jsp.2015.0079.

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Hume is justly famous for his criticisms of theistic proofs. However, what is less well-known is that Hume also criticized the claim that belief in God, simply because it is natural, is justified without supporting argument. Hume certainly encountered this claim in his own Protestant milieu, as various textual clues throughout his corpus indicate. His own endorsement of natural beliefs raises the possibility that religious belief might be justified without argument. One of Hume's chief aims in The Natural History of Religion was to show that religious belief is not natural in a way that makes

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46

Kojonen, Erkki V. R. "The God of the Gaps, Natural Theology, and Intelligent Design." Journal of Analytic Theology 4 (May 6, 2016): 291–316. http://dx.doi.org/10.12978/jat.2016-4.041708101413a.

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The “God of the gaps” critique is one of the most common arguments against design arguments in biology, but is also increasingly used as a critique of other natural theological arguments. In this paper, I analyze four different critiques of God of the gaps arguments and explore the relationship between gaps arguments and similar limit arguments. I conclude that the critique of the God of the gaps is substantially weaker than is commonly assumed, and dismissing ID´s biological arguments should rather be based on criticizing the premises of these arguments.

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47

AIKIN, SCOTT. "Seneca on Surpassing God." Journal of the American Philosophical Association 3, no. 1 (2017): 22–31. http://dx.doi.org/10.1017/apa.2017.6.

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ABSTRACT:Seneca twice argues that the wise person (sapiens) outstrips or surpasses (antecedat) God. On its face, this claim seems both starkly impossible and rankly impious, the kind of thought antithetical to Stoic wisdom. However, a case may be made that the thought is a natural outgrowth of Stoicism's value theory and is part of the broader Stoic aspirational ethical program.

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48

PESSIN, ANDREW. "Malebranche's natural theodicy and the incompleteness of God's volitions." Religious Studies 36, no. 1 (2000): 47–63. http://dx.doi.org/10.1017/s0034412599005077.

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The causal power of Malebranche's God is a function of the content of His will. Yet despite its significance for Malebranche, little exegetical attention has been paid to his notion of volitional content. In this paper I develop the notion of an ‘incomplete’ volition, note that Malebranche accepted and used something like it, and then examine Malebranche's natural theodicy in its light. This yields a new interpretation in which, unlike previous interpretations, Malebranche actually succeeds in reconciling his seemingly incompatible beliefs that: (1) God alone is causally responsible for all na

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49

McMAKEN, W. TRAVIS. "The Impossibility of Natural Knowledge of God in T.F. Torrance's Reformulated Natural Theology." International Journal of Systematic Theology 12, no. 3 (2010): 319–40. http://dx.doi.org/10.1111/j.1468-2400.2009.00479.x.

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50

Webb, Mark O. "Natural Theology and the Concept of Perfection in Descartes, Spinoza and Leibniz." Religious Studies 25, no. 4 (1989): 459–75. http://dx.doi.org/10.1017/s0034412500020047.

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One of the hallmarks of the early modern rationalists was their confidence that a great deal of metaphysics could be done by purely a priori reasoning. They thought so at least partly because they inherited via Descartes Anselm's confidence that the existence of God could be established by purely a priori reasoning in an ontological argument. They also inherited a Thomistic and scholastic confidence that the concept of God as supremely perfect being, if subjected to serious and deep analysis, would yield sound doctrine. Descartes, Spinoza, and Leibniz all three took it that they had in their s

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