Relevant bibliographies by topics / Nature-grace

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Academic literature on the topic 'Nature-grace'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Nature-grace"

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DiNoia, Joseph A. "Nature, Grace, and Experience." Philosophy and Theology 7, no. 2 (1992): 115–26. http://dx.doi.org/10.5840/philtheol19927222.

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Bowlin, John R. "Nature, Grace, and Toleration." Annual of the Society of Christian Ethics 21 (2001): 85–104. http://dx.doi.org/10.5840/asce2001217.

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Cullen,, Christopher. "Bonaventure on Nature before Grace." American Catholic Philosophical Quarterly 85, no. 1 (2011): 161–76. http://dx.doi.org/10.5840/acpq20118519.

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Farrow, Douglas. "Beyond Nature, Shy of Grace." International Journal of Systematic Theology 5, no. 3 (November 2003): 261–86. http://dx.doi.org/10.1111/1463-1652.00109.

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Parker, Gregory W. "Reformation or Revolution? Herman Bavinck and Henri de Lubac on Nature and Grace." Perichoresis 15, no. 3 (October 1, 2017): 81–95. http://dx.doi.org/10.1515/perc-2017-0017.

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Abstract Henri de Lubac’s treatment of the relationship between nature and grace will be critiqued by Herman Bavinck’s ‘grace restores nature’ theme. In two significant addresses, Bavinck critiqued a Roman Catholic approach to nature and grace. De Lubac’s influence upon Roman Catholic thinking addressing nature and grace occurred post-Bavinck and has altered Catholic thinking on the subject. Neo-Calvinist scholar, Wolter Huttinga admits that Bavinck and de Lubac offer similar critiques of Roman Catholicism (Huttinga 2014). The question remains then, do Bavinck’s critiques still hold? I propose that Bavinck’s account of grace restores nature still makes valid critiques of a post-Vatican II construction of nature and grace. The paper is broken into three sections: (1) an exploration of de Lubac’s nature and grace theme, (2) the framework of Bavinck’s ‘grace restores nature’ theme, and (3) a Bavinckian critique of de Lubac’s nature and grace theme.
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Ormerod, Neil. "Addendum on the Grace–Nature Distinction." Theological Studies 75, no. 4 (November 27, 2014): 890–98. http://dx.doi.org/10.1177/0040563914551494.

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Bedouelle, Guy. "Eric Rohmer on Nature and Grace." New Blackfriars 74, no. 872 (June 1993): 301–6. http://dx.doi.org/10.1111/j.1741-2005.1993.tb07317.x.

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Torrance, Andrew. "Karl Barth on the Irresistible Nature of Grace." Journal of Reformed Theology 10, no. 2 (2016): 103–28. http://dx.doi.org/10.1163/15697312-01002013.

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Few issues have been as divisive for the contemporary church as the doctrine of irresistible grace. In the debates surrounding this doctrine, there has been an overwhelming tendency for theologies of grace to focus on the effects that grace has on particular human beings. Alongside this tendency, there has arisen a danger that we forget that God’s grace is God’s grace; that it is God’s free, personal, and beneficent disposition and action. In this article, I turn to Karl Barth to consider a way forward for interpreting the irresistible nature of grace that does not focus on its effectuality but on its theocentric, participative, and covenantal character.
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Vulić, Boris. "Gratia praesupponit naturam." Diacovensia 26, no. 1 (2018): 81.—93. http://dx.doi.org/10.31823/d.26.1.4.

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In the article, the contemporary lack of representation of the axiom “grace presumes nature” is recognized as a providential opportunity for its renewal in theology and spirituality. After indicating some of the causes for neglecting this scholastic axiom, the second chapter interprets its theological interiority through an attempt to answer the inexhaustible question of the relationship of grace and nature. The third chapter brings further clarification through the axioms “grace does not destroy nature” and “grace perfects nature”. In analogy with Christ’s incarnation, it becomes apparent that nature, or creation, should always be understood in the perspective of grace, which is the first fact of the history of salvation. The restoration and deepening of these axioms contributes to linking the entire history of salvation, but also the history of theology and spirituality, and to a deeper understanding of what is truly natural and what is divine, graceful, and what as a gift and opportunity defines a man to the very foundation of his created nature.
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Michael, Fred S., and Emily Michael. "Nicolas malebranche: Treatise on nature and grace." History of European Ideas 18, no. 4 (July 1994): 644–45. http://dx.doi.org/10.1016/0191-6599(94)90134-1.

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Dissertations / Theses on the topic "Nature-grace"

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Dearborn, Timothy A. "The trinitarian nature of grace." Thesis, University of Aberdeen, 1988. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU011900.

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1. The traditional soteriological debate between advocates of dogmatic dualism and dogmatic universalism has not adequately reflected the trinitarian nature of God. 2. Inadequate doctrines of grace, for example as God's decree, God's cosmic power, God's attitude of acceptance, or God's sacramentally infused presence emerge from the failure to develop the implications of the doctrine of the Trinity. 3. Viewed from a trinitarian perspective, grace is best understood as the very being of God in triune communion. Understood from this relational context, grace is also God's act in Christ to adopt humanity into participation in that communion, through the Spirit in the Son with the Father. 4. The terms used by the Patristic Fathers to understand the nature of the Incarnation and the Trinity such as the homoousion, hypostasis, and perichoresis are integral to clarifying the bilateral nature of Christ's mediation: in him is God's response to humanity, and the perfect response of humanity to God. This in turn, sheds essential insight into the nature of grace and the role of humanity's response of faith in salvation. 5. From this perspective of the bilateral mediation of Christ, the Biblical and trinitarian inadequacies of dogmatic dualism and universalism become apparent. Furthermore, an alternative understanding of humanity's destiny emerges which affirms the truth in both biblical dualism and universalism. 6. This provides a context for approaching the Concluding soteriological question: How does God respond to people who have never professed faith in Christ? The trinitarian nature of grace guides the Church to live with a gracious, hopeful urgency as it responds to those who are not yet Christians.
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Billinge, Richard. "Nature, grace and religious liberty in Restoration England." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:18c8815b-4e57-45f5-b2c1-e31314a09d4f.

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This thesis demonstrates the importance of scholastic philosophy and natural law to the theory of religious uniformity and toleration in Seventeenth-Century England. Some of the most influential apologetic tracts produced by the Church of England, including Richard Hooker's Laws of Ecclesiastical Polity, Robert Sanderson's Ten lectures on humane conscience and Samuel Parker A discourse of ecclesiastical politie are examined and are shown to belong to a common Anglican tradition which emphasized aspects of scholastic natural law theory in order to refute pleas for ceremonial diversity and liberty of conscience. The relationship of these ideas to those of Hobbes and Locke are also explored. Studies of Seventeenth-Century ideas about conformity and toleration have often stressed the reverence people showed the individual conscience, and the weight they attributed to the examples of the magistrates of Israel and Judah. Yet arguments for and against uniformity and toleration might instead resolve themselves into disputes about the role of natural law within society, or the power of human laws over the conscience. In this the debate about religious uniformity could acquire a very philosophical and sometimes theological tone. Important but technical questions about moral obligation, metaphysics and theology are demonstrated to have played an important role in shaping perceptions of magisterial power over religion. These ideas are traced back to their roots in scholastic philosophy and the Summa of Aquinas. Scholastic theories about conscience, law, the virtues, human action and the distinction between nature and grace are shown to have animated certain of the Church's more influential apologists and their dissenting opponents. The kind of discourse surrounding toleration and liberty of conscience is thus shown to be very different than sometimes supposed. Perceptions of civil and ecclesiastical power were governed by a set of ideas and concerns that have hitherto not featured prominently in the literature about the development of religious toleration.
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Peters, Benjamin T. "John Hugo and an American Catholic Theology of Nature and Grace." University of Dayton / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1303852877.

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Park, Hong-Gyu. "Grace and nature in the theology of John Gill (1697-1771)." Thesis, University of Aberdeen, 2001. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU147951.

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John Gill (1697-1771), one of the greatest Baptist theologians, made a tremendous contribution to the establishment, education, and development of the Particular Baptists and Calvinistic Independents in his times. He stood firmly in the Reformed orthodox tradition in an age of theological turmoil. Despite such an enormous contribution, history, however, shows that he has been criticised as both deviating from the Reformed tradition and as a hinderer of the 'possible' growth of the Particular Baptists. He has been always recognised as a High or Hyper-Calvinist in a pejorative way. The crux of this evaluation or criticism is the claim that he put such extreme stress on the sovereign grace of God to the extent that human responsibility is limited or even eliminated, particularly with reference to salvation and evangelical piety. This criticism, however, has a weakness in that Gill has been always interpreted and criticised from an evangelistic perspective. As a result, all other significant doctrinal issues have been overshadowed. In particular, Gill's understanding of theology, Scripture, God, creation, and providence that shaped his concepts of salvation and evangelism, has been almost untouched. In addition, this criticism has distracted people from looking at Gill in the Reformed tradition out of which he emerged. This thesis raises a fundamental question concerning the criticism of Gill as a High or Hyper-Calvinist, in relation to the crucial question of the relationship between the sovereign grace of God and human responsibility. It does not directly deal with Gill's ideas of salvation and evangelism. Instead, it deals with more fundamental issues such as Gill's theological development and tradition, and the understanding of theology, Scripture, God, creation and providence that shaped his ideas of salvation and evangelism. In this process, we seek to prove that Gill maintained the typical Reformed balance between the sovereign grace of God and human responsibility, or between grace and nature, throughout his whole theological system. Finally, it identifies Gill as a Reformed orthodox theologian rather than as a High or Hyper-Calvinist.
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O'Leary, Stephen John. "Nature and grace : resources for a theology of grace in the theology of Gregory Palamas, Thomas Aquinas and Martin Luther." Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/15804.

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Bibliography: leaves 119-124.
This project arises out of an interest in the theology of grace and the theological question of the relationship between nature and grace. It rests on the conviction that a complete theology of grace can only be developed if due account is taken of the different approaches to the theology of grace adopted by the three main Christian traditions, namely Orthodoxy, Catholicism and Protestantism. It is axiomatic to this project that an adequately complete theology of grace which draws on all three traditions has not yet been developed. Another central conviction on which this project rests is that the position adopted on a fundamental theme like nature and grace will determine to a large extent one's position on less fundamental themes. This is an attempt, then, to show how the ideas of three formative theologians on "nature and grace" can benefit the development of a comprehensive doctrine of grace today.
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Keane, Elizabeth C. "Amazing grace the nature and significance of reported after-death communication experiences /." View thesis, 2005. http://handle.uws.edu.au:8081/1959.7/36018.

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Thesis (Ph.D.)--University of Western Sydney, 2005.
A thesis presented to the University of Western Sydney, College of Arts, Education and Social Sciences, in fulfilment of the requirements for the degree of Doctor of Philosophy. Includes bibliographies.
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Heggen, Bruce Allen. "A theology for earth : nature and grace in the thought of Joseph Sittler." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39918.

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The environmental crisis of the twentieth century challenges Christianity to articulate a theology adequate to support a viable environmental ethic. This dissertation finds such a theology in the thought of American Lutheran theologian, Joseph Sittler. Sittler characterizes his thought, not as a "theology of nature," but as an "incarnation theology applied to nature." Because of the christological and sacramental emphases in his theology, the dissertation demonstrates that the roots for Sittler's environmental concerns are to be found in the Christology and eucharistic theology of the sixteenth century reformer, Martin Luther. But in order to compensate for the emphasis in sixteenth century reformation theology on redemption as the salvation of the individual from sin, Sittler also retrieves the theology of the second century theologian, Irenaeus of Lyons. In his own fight against gnosticism, Irenaeus demonstrates continuity between Creation and redemption as acts of the same God. Thus Sittler develops a "theology for earth," emphasizing the continuity of nature and grace and, using concepts drawn from literature, music, architecture, painting, and modern physics, articulating an "ontology of communion" in which human beings recognize the presence of God in their own participation in the raw materials and processes of the world.
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Hatch, Derek Christopher. "E.Y. Mullins, George W. Truett, and a Baptist Theology of Nature and Grace." University of Dayton / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1303840838.

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Strand, Vincent L. ""TheCurrent Supernatural World Order": A Scheebenian Account of Supernatural Finality." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107511.

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Thesis advisor: Dominic F. Doyle
Thesis advisor: Reinhard Hutter
Thesis (STL) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Read, Christina Jane. "Nature and grace in the work of Hans Urs Von Balthasar with particular reference to the theo-drama." Thesis, King's College London (University of London), 2005. https://kclpure.kcl.ac.uk/portal/en/theses/nature-and-grace-in-the-work-of-hans-urs-von-balthasar-with-particular-reference-to-the-theodrama(b0e4f533-40d0-40d4-865c-b7e1534a7eb4).html.

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Books on the topic "Nature-grace"

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1941-, Riley Patrick, ed. Treatise on nature and grace. Oxford: Clarendon Press, 1992.

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The nature of true grace. Stanley, NC: Rogers' Inkhorn Publications, 1998.

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Nature and grace in Herman Bavinck. Sioux Center, Iowa: Dordt College Press, 2006.

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Krieg, J. C. But for the grace of nature. [S.l: s.n.], 1999.

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Suenens, Léon Joseph. Nature and grace: A vital unity. Ann Arbor, Mich: Servant Books, 1986.

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Suenens, Léon Joseph. Nature and grace: A vital unity. London: Darton, Longman & Todd, 1986.

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Krieg, J. C. But for the grace of nature. [S.l: s.n.], 1999.

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Krieg, J. C. But for the grace of nature. [S.l: s.n.], 1999.

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Nature and grace: A vital unity. London: Darton, Longman and Todd, 1986.

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Nature and grace: Toward an integral perspective. New York: Crossroad, 1988.

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Book chapters on the topic "Nature-grace"

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Helm, Paul. "Nature and Grace." In Aquinas Among the Protestants, 229–47. Chichester, UK: John Wiley & Sons, Ltd, 2017. http://dx.doi.org/10.1002/9781119265955.ch11.

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Porter, Phil. "Grace-Moves: What WING IT! Performance Ensemble Taught Me About the Relational Nature of Grace." In Phenomenologies of Grace, 331–43. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-40623-3_19.

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Stafford, John K. "Grace, Sin, and Nature: Richard Hooker’s Theology of Baptism." In Studies in Early Modern Religious Reforms, 185–205. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-0319-2_12.

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Leibniz, Gottfried Wilhelm. "The Principles of Nature and of Grace, Based on Reason." In Philosophical Papers and Letters, 636–42. Dordrecht: Springer Netherlands, 1989. http://dx.doi.org/10.1007/978-94-010-1426-7_67.

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Harrison, William H. "Powers of Nature and Influences of Grace in Hooker’s Lawes." In Studies in Early Modern Religious Reforms, 15–24. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-0319-2_2.

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Kirby, Torrance. "5. “Grace hath Use of Nature”: Richard Hooker and the Conversion of Reason." In Richard Hooker and Reformed Orthodoxy, 127–42. Göttingen: Vandenhoeck & Ruprecht, 2017. http://dx.doi.org/10.13109/9783666552076.127.

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Sweeney, Michael J. "The Nature of Grace and Its Relation to Political Philosophy in Marsilius of Padua’s Defensor Pacis." In Disputatio, 143–61. Turnhout: Brepols Publishers, 2007. http://dx.doi.org/10.1484/m.disput-eb.3.439.

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Tanner, Kathryn. "Grace without Nature." In Without Nature?, 363–76. Fordham University Press, 2009. http://dx.doi.org/10.5422/fso/9780823230693.003.0017.

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"Front Matter." In Nature and Grace, i—vi. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt1cgf7jq.1.

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"Matthias J. Scheeben on the Relationship of Nature and Grace." In Nature and Grace, 143–94. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt1cgf7jq.10.

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Conference papers on the topic "Nature-grace"

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Kuroda, Koji, and Hiroyuki Hamada. "Proposal of Future-Applied Conventional Technology." In ASME 2016 International Mechanical Engineering Congress and Exposition. American Society of Mechanical Engineers, 2016. http://dx.doi.org/10.1115/imece2016-67390.

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Japan is geopolitically blessed with natural grace such as beautiful four seasons, abundant forest, fruitful earth and fresh water. And it seems that it has induced the deep trust between nature and human and has cultivated the Japanese unique culture which harmonizes nature with human sensibility. The origin of handmade technology in Japan dates back to the Jomon period more than 10,000 years ago. The Jomon potteries excavated were made by utilizing the technologies of kneading clay with water and sintering by fire, and some of them were discovered to have the lacquer coatings on their surfaces extracted from plants. The conventional technology would be created by our predecessors who had the sophisticated sensitivity and the excellent imagination cultivated with the careful observation of nature behavior. The technology was handed down to today through various historical changes in response to the diverse values of the individual era. It can be considered that the Japanese conventional technology is the nature friendly cultural asset co-created by nature and human through the long-term environmental changes more than 10000 years. Future-applied conventional technology is the most reliable technology study to develop the future and to hand over the advanced value to the next generation.In this study, we scrutinized the related theme studied by Future-Applied Conventional Technology Center in Kyoto Institute of Technology, in order to extract the engineering element inherent in the conventional technologies and classify into common elements and specific elements for each technology. From the view point of nature and human relation, engineering elements were extracted comprehensively about the main materials, the auxiliary materials, the human sensibility, the hand tools and the human skills. The main materials and the auxiliary materials were classified into “wood, fire, earth, metal, water” according to the old Eastern thought “the five elements theory” which constitute nature, and animal-derived materials in addition. The human sensibility elements were extracted about the material evaluation, the dynamic process observation and the finished degree evaluation and classified into five senses “visual, auditory, tactile, taste, smell”, and the other sense such as fitness feeling with clothes or accessories. The hand tools were listed such as brush, trowel, spatula, scissors and hammer with the features of usage. The human skills were extracted about each material manipulating process comprehensively and classified into common elements and specific elements, by considering the features respectively. With applying this study as a guideline for the innovation of the future technology harmonized with nature and human, it would be expected to promote variety of researches of the conventional technology and to develop the future technology for the modern cutting-edge field, by feeling the importance of the engineering elements and their relationship study inherent in the conventional technology.
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