Journal articles: 'Nature-grace'

1

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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8

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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Abril, Michael Anthony. "“Heaven and Earth Conspire”: Grace and Nature in Sor Juana's The Divine Narcissus." Horizons 46, no. 2 (December 2019): 296–322. http://dx.doi.org/10.1017/hor.2019.107.

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This essay highlights the dynamic theology of nature and grace expressed within The Divine Narcissus by Sor Juana Inés de la Cruz (1651–95). Inspired by thinkers such as Augustine and Bernard of Clairvaux and, later in her life, an emphasis on the Immaculate Conception, she details an aesthetic relationship between grace and nature: human nature is created to reflect, in grace, the perfect beauty of the incarnate Son of God. Moreover, by securing positive roles for the contributions of women and for indigenous Mexican religious devotion, she highlights the way in which this dynamic between nature and grace recovers the authentic voice of the least in society—those whose voices have been unjustly suppressed by violent domination.

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Jones, Kevin E. "Bonaventure on Habitual Grace in Adam: A Change of Heart on Nature and Grace?" Franciscan Studies 76, no. 1 (2018): 39–66. http://dx.doi.org/10.1353/frc.2018.0002.

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13

Yeago, David S. "Literature in the Drama of Nature and Grace." Renascence 48, no. 2 (1996): 95–109. http://dx.doi.org/10.5840/renascence199648213.

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14

MERTENS, Herman-Emiel. "Nature and Grace in Twentieth-Century Catholic Theology." Louvain Studies 16, no. 3 (September 1, 1991): 242–62. http://dx.doi.org/10.2143/ls.16.3.2013825.

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15

Grumett, David. "De Lubac, Grace, and the Pure Nature Debate." Modern Theology 31, no. 1 (June 12, 2014): 123–46. http://dx.doi.org/10.1111/moth.12116.

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16

Fields, Stephen M. "On Nature and Grace in Deus Caritas Est." Nova et vetera 15, no. 3 (2017): 817–33. http://dx.doi.org/10.1353/nov.2017.0043.

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17

Smith, R. E. "Nature and Grace: The Paradox of Catholic Ethics." Christian Bioethics 1, no. 2 (September 1, 1995): 161–81. http://dx.doi.org/10.1093/cb/1.2.161.

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Colle, Ralph Del. "Nature and Grace: Why this Catholic Delineation of the 'Supernatural' is Important for Pentecostals." Journal of Pentecostal Theology 18, no. 1 (2009): 111–22. http://dx.doi.org/10.1163/174552509x442183.

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AbstractThe traditional Catholic distinction of nature and grace is utilized to examine the importance of maintaining the 'supernatural' character of grace as Christian theology is increasingly concerned about the modality of divine agency beyond the church and the necessity of Christian witness in the world in all dimensions of human experience. The inseparability but distinction between grace and faith experience is employed in service of a common Catholic and Pentecostal witness to the signification of the supernaturality of grace to counter any tendency toward religious naturalism in the effort to promote Christian witness in the secular world.

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Dreaver, Jim. "The Dance of Grace and Will: Getting it Together in the Real World." International Journal of Yoga Therapy 7, no. 1 (January 1, 1997): 19–20. http://dx.doi.org/10.17761/ijyt.7.1.f6550266149495x7.

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A balanced, harmonious, successful life is truly a dance of Grace and will. Through meditation, through opening to feelings, to our feminine side, our spiritual nature, we become more receptive to the mystery of Grace. Grace manifests itself as beauty, wonder, joy,compassion, love. Without these qualities, life is empty, barren, meaningless. Without the healing influence of Grace, the ego, with its ceaseless demands, its constant dissatisfaction and its endless quest for security, tends to dominate our lives.

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20

Dupré, Louis. "Nature and Grace in Nicholas of Cusa’s Mystical Philosophy." American Catholic Philosophical Quarterly 64, no. 1 (1990): 153–70. http://dx.doi.org/10.5840/acpq199064136.

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Gourlay, Thomas V. "Nature, Grace and Catholic Engagement in Contemporary Cultural Dialogue." New Blackfriars 100, no. 1085 (July 12, 2016): 104–17. http://dx.doi.org/10.1111/nbfr.12236.

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22

Yeager, Jonathan. "Nature and Grace in the Theology of John Maclaurin." Scottish Journal of Theology 65, no. 4 (October 9, 2012): 435–48. http://dx.doi.org/10.1017/s0036930612000208.

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AbstractThe important, but unexplored, John Maclaurin of Glasgow (1693–1754) represents the branch of enlightened evangelicals in the Church of Scotland who defended aspects of supernaturalism as compatible with reason. Evangelicals like Maclaurin endorsed the transatlantic evangelical revivals while still maintaining that such pervasive and multifarious spiritual awakenings were not a chaotic display of enthusiasm. Maclaurin supposed that God had created humanity with the ability to reason and could influence one's thinking to adopt epistemological assumptions about religion which some saw as irrational and superstitious. In order to prove this point, Maclaurin turned the tables on the opponents of the revivals by arguing that in order to be truly natural, in the sense of being a complete human, one must embrace the inner workings of the Holy Spirit. The corruption of our nature which occurred as a result of the sin of Adam and Eve left mankind in an incomplete state. Therefore, the purpose of God's supernatural grace is to restore mankind to its authentic natural state. Without such divine aid to form knowledge, he argued, one would never be able to gain a full understanding of spiritual truth. Similar to Thomas Aquinas, Maclaurin assumed that humans can know many things about God and his work in the world using reason. Sin has not corrupted our intellect to the extent that we cannot ascertain any truth about God from observing the world around us. Nevertheless, in order to have a thorough understanding of God, divine grace is needed. Following Aquinas, Maclaurin claimed that God uses secondary causes like preaching to motivate people to seek grace. Such secondary causes cannot produce any real change in a person unless accompanied by the supernatural work of the Holy Spirit. As opposed to many of the more liberal ministers of the day, Maclaurin, although not entirely comfortable with the fainting and weeping which sometimes appeared at the revivals, was willing to admit that emotional displays could be a natural response by a person whose heart had been moved by the spirit of God. While defending extreme emotions, Maclaurin's main point in his sermons was that evangelicalism was entirely reasonable.

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23

Dominic Rooney, James. "Murray's Balancing Act: The Harmony of Nature and Grace." Journal of Church and State 58, no. 4 (May 9, 2015): 666–89. http://dx.doi.org/10.1093/jcs/csv033.

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24

Duffy, Stephen J. "Book Review: Nature and Grace: Toward an Integral Perspective." Theological Studies 50, no. 3 (September 1989): 580–81. http://dx.doi.org/10.1177/004056398905000313.

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25

Strand, Vincent L. "On Method, Nature and Grace in Caritas in Veritate." Nova et vetera 15, no. 3 (2017): 835–52. http://dx.doi.org/10.1353/nov.2017.0044.

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26

Augustine, David L. "Extrinsicism?: Revisiting the Preconciliar Theology of Nature and Grace." Nova et vetera 18, no. 3 (2020): 791–816. http://dx.doi.org/10.1353/nov.2020.0043.

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27

Easton, Patricia Ann. "Philosophical Selections, and: Treatise on Nature and Grace (review)." Journal of the History of Philosophy 32, no. 4 (1994): 674–76. http://dx.doi.org/10.1353/hph.1994.0070.

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28

Fackre, Gabriele. "Book Review: Nature and Grace: Toward an Integral Perspective." Interpretation: A Journal of Bible and Theology 44, no. 2 (April 1990): 212–14. http://dx.doi.org/10.1177/002096438904400226.

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29

Spencer, Mark K. "Grace, Natura Pura, and the Metaphysics of Status." Proceedings of the American Catholic Philosophical Association 91 (2017): 127–43. http://dx.doi.org/10.5840/acpaproc20199585.

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Christian Personalists (such as Balthasar and Yannaras) have objected to Thomism’s claim that humans could have existed in a state (status) of pure nature, on the grounds that this claim entails that historical states like grace do not give fundamental meaning to us, that these states are merely accidental, and that it led to modern secularism. I show that Thomism can affirm its traditional claims regarding grace and pure nature, while denying the first two implications, by developing the Thomistic metaphysics of status. In Thomism rightly understood persons develop historically through status in non-accidental ways and grace gives fundamental meaning to our lives. But I also argue that modern secular experiences (such as experiences of secularity, anxiety, and absurdity described by Heidegger, Camus, and Taylor) are natural to the human person, not merely the result of sin, and that this is rightly supported by the theory of pure nature.

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30

Phemister, Pauline. "Exploring Liebniz's Kingdoms: A Philosophical Analysis of Nature and Grace." Journal for the Study of Religion, Nature and Culture 7, no. 2 (March 6, 2007): 126–45. http://dx.doi.org/10.1558/ecotheology.v7i2.126.

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31

Gregersen, Niels Henrik. "Grace in Nature and History: Luther's Doctrine of Creation Revisited1." Dialog: A Journal of Theology 44, no. 1 (March 2005): 19–29. http://dx.doi.org/10.1111/j.0012-2033.2005.00235.x.

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32

Daniels, Brandy. "Grace Beyond Nature? Beyond Embodiment as Essentialism: A Christological Critique." Feminist Theology 24, no. 3 (April 5, 2016): 245–59. http://dx.doi.org/10.1177/0966735015627972.

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33

Lefebure, Leo D. "Nature and Grace: Toward an Integral Perspective. James A. Carpenter." Journal of Religion 70, no. 1 (January 1990): 113–14. http://dx.doi.org/10.1086/488301.

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34

Fagerberg, D. W. "Grace Perfecting Nature: A Roman Catholic Response to Peter Dabrock." Christian Bioethics 16, no. 2 (August 1, 2010): 218–28. http://dx.doi.org/10.1093/cb/cbq013.

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35

Mawson, Michael. "Understandings of nature and grace in John Milbank and Thomas Aquinas." Scottish Journal of Theology 62, no. 3 (August 2009): 347–61. http://dx.doi.org/10.1017/s0036930609004773.

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AbstractJohn Milbank is one of the most recent and arguably most radical proponents of an understanding of nature as graced. This article critically examines Milbank's understanding of nature and grace, specifically as elaborated within his reading of Thomas Aquinas. In the first part I will outline Aquinas's most direct discussions of nature and grace in the Summa Theologica, drawing attention to several central, albeit subtle, distinctions that these contain. In the second and third parts, I will examine Milbank's reading of Aquinas in Truth in Aquinas, and examine whether it adequately reflects and negotiates Aquinas's distinctions. On this basis I will argue Milbank's reading, while drawing attention to some important and often neglected areas of Aquinas's thought, ultimately remains limited.

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36

Rzepecka, Zofia, and Monika Birylo. "Groundwater Storage Changes Derived from GRACE and GLDAS on Smaller River Basins—A Case Study in Poland." Geosciences 10, no. 4 (March 31, 2020): 124. http://dx.doi.org/10.3390/geosciences10040124.

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In the era of global climate change, the monitoring of water resources, including groundwater, is of fundamental importance for nature, agriculture, economy and society. The purpose of this paper is to check compliance of changes in groundwater level obtained from direct measurements in wells with groundwater storage (GWS) anomalies calculated using gravity recovery and climate experiment (GRACE) observations in Poland. Data from the global land data assimilation (GLDAS), in the form of soil moisture (SM) and snow water equivalence (SWE), were used to convert GRACE observations into a series of GWS changes. It was found that very high consistency occurs between GRACE observations and changes in water level in wells, while the GWS series obtained from GRACE and GLDAS do not provide adequate compatibility. Further research presented in the paper was devoted to attempts to explain this phenomenon. In addition, time series of GRACE, GLDAS and groundwater head series were analyzed.

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37

Ziegler, Philip G. "“While We Were Yet Enemies”." Journal of Reformed Theology 14, no. 1-2 (March 27, 2020): 35–51. http://dx.doi.org/10.1163/15697312-bja10003.

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Abstract A distinctive contribution of Protestant dogmatics is its account of the interrelation of divine grace and human sin in which saving grace comes upon fallen, sinful humanity. What is most evangelically interesting and significant to Reformed faith is that God graciously acts precisely for creatures who are turned away from and pitched against divine goodness, against divine vocation, and against divine love. Thus, to ask and answer the question of ‘nature and grace’ as such is not yet to have set the question of grace in its most significant and telling register. In conversation with insights from the Didache, the apostle Paul, and early modern Reformed doctrines of sin, this essay argues that we do not win the measure of divine grace unless and until we meet it in connection with our godlessness and enmity, that is, in God’s saving confrontation with radical human sinfulness.

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38

Lamm, Julia A. "Schleiermacher's Treatise on Grace." Harvard Theological Review 101, no. 2 (April 2008): 133–68. http://dx.doi.org/10.1017/s0017816008001764.

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The title of this essay is meant to be perplexing. Schleiermacher is not known for his treatment of grace, much less for a treatise on grace. Few scholars of Schleiermacher's theology have devoted attention to his doctrine of grace, with two notable exceptions. Karl Barth, in his lectures on Schleiermacher, did not hesitate to thrash his nemesis on this point, although to him it was so obvious that Schleiermacher's understanding of grace was not a Christian doctrine of grace, at least not in the Reformation sense, that he barely felt the need to argue the case. “What kind of God is this,” he asked, “What kind of grace?” Richard R. Niebuhr, in his apologia for Schleiermacher, which inspired a new age of scholarship on Schleiermacher in America, included a section entitled “Grace and Nature,” but its focus was on the Christmas Eve Dialogue, not Schleiermacher's dogmatic theology. Neither Barth nor Niebuhr took note of Schleiermacher's more formal, dogmatic treatment of grace—what I am calling Schleiermacher's “treatise on grace”; in the several decades since their influential works, very few have attempted to correct this oversight. Such neglect by specialists has no doubt contributed to a wider sense that, despite the importance of his The Christian Faith (Glaubenslehre), Schleiermacher does not merit a place alongside other theologians when it comes to the history of the Christian doctrine of grace. None of the major scholarly books on the history and development of the doctrine of grace include a chapter or section (or even reference) to Schleiermacher's treatment of grace. Schleiermacher himself almost seems to have anticipated this oversight—worse, really, than any criticism—when he asked, “Does my Glaubenslehre in any way fail to give due honor to divine grace?”

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39

Barclay, John M. G. "Continuing the Conversation Around Grace." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 2 (May 2019): 141–48. http://dx.doi.org/10.1177/1063851219842388.

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In this response to the essays by Saarinen, Fowl, Harink, and Hill, five topics are addressed: the nature of ‘perfections’; the Christ-event and the Being of God; the justice of God; the moral agency of the believer; and the multiple dimensions of the incongruity of grace.

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40

Kisworo, Budi. "The Implementation of Islam as Rahmah Li Al-'Alamin in Indonesia: Contributions, Challenges and Opportunities." AJIS: Academic Journal of Islamic Studies 2, no. 2 (December 25, 2017): 105. http://dx.doi.org/10.29240/ajis.v2i2.311.

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Prophet Muhammad was sent with the teachings of Islam, so Islam is rahmatan lil'alamin.Islam is a blessing for all humans and the nature. In language grace means that tenderness is combined with compassion. In other words, grace can be interpreted with affection. His grace or outpouring of affection is of meaningful and material. The meaningful grace is the enjoyment that comes from being close to Allah SWT, and this is only given to the believers. While the material grace is in the form of physical pleasure and given to all people.So, the Prophet Muhammad saw is the form of Allah's love for all humanity. Islam in Indonesia will not be able to function as rahmatan lil 'alamin as long as the Qur'an is only roled as the five kinds. Islam will serve as rahmatan lil 'alamin only if Muslims want to read the Qur'an, memorize it, teach it to others, understand the content and intentions of its content, put it into national law,respect and obey it.

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41

Watson, P. J., Ronald J. Morris, and Ralph W. Hood. "Sin and Self-Functioning, Part 4: Depression, Assertiveness, and Religious Commitments." Journal of Psychology and Theology 17, no. 1 (March 1989): 44–58. http://dx.doi.org/10.1177/009164718901700108.

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Intrinsic religiosity and a belief in grace were associated with emotional empathy, and grace was additionally predictive of less Personal Distress and depression. Earlier linkages of these variables with nonassertiveness were not replicated. One item from the Rathus (1973) Assertiveness Schedule and all of the Costello and Comrey (1967) Depression Scale were evaluated as relevant to religious commitments. Religious orientation, sin, and depression data from all eight samples of this series of studies were reexamined and clearly documented the interrelated nature of guilt and grace. Use of Allport and Ross {1967) scales to identify different religious types was also helpful in clarifying the relationship between sin and self-functioning. Overall, intrinsicness, Grace, and Self-Guilt seemed to operate within a more-or-less integrated matrix of orthodox perspectives that produced beneficial psychological effects.

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42

Ormerod, Neil. "The Grace–Nature Distinction and the Construction of a Systematic Theology." Theological Studies 75, no. 3 (August 7, 2014): 515–36. http://dx.doi.org/10.1177/0040563914538718.

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43

Johnson, Keith L. "When Nature Presupposes Grace: A Response to Thomas Joseph White, O.P." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 20, no. 3 (August 2011): 264–82. http://dx.doi.org/10.1177/106385121102000302.

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44

Salladin, James. "Nature and Grace: Two Participations in the Thought of Jonathan Edwards." International Journal of Systematic Theology 18, no. 3 (June 17, 2016): 290–303. http://dx.doi.org/10.1111/ijst.12154.

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45

Wilson, Golder N. "Saving Grace: On the nature of syndromes and the missed Nobel." American Journal of Medical Genetics Part A 155, no. 3 (February 22, 2011): 466–68. http://dx.doi.org/10.1002/ajmg.a.33854.

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46

Galvin, John P. "Nature and Grace: Toward an Integral Perspective by James A. Carpenter." Thomist: A Speculative Quarterly Review 54, no. 1 (1990): 173–76. http://dx.doi.org/10.1353/tho.1990.0054.

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47

Malloy, Christopher J. "The Nature of Justifying Grace: A Lacuna in the Joint Declaration." Thomist: A Speculative Quarterly Review 65, no. 1 (2001): 93–120. http://dx.doi.org/10.1353/tho.2001.0017.

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48

Cessario, Romanus. "Sanctified Thought and Affection in Aquinas's Teaching on Nature and Grace." Thomist: A Speculative Quarterly Review 84, no. 3 (2020): 467–80. http://dx.doi.org/10.1353/tho.2020.0024.

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49

Sunarko, Adrianus. "Rahmat dan Sakramen: Teologi dengan Paradigma Kebebasan." MELINTAS 33, no. 1 (July 13, 2018): 14–33. http://dx.doi.org/10.26593/mel.v33i1.2952.14-33.

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Theology with ‘freedom’ paradigm understands grace not as a third matter between God and humans. The nature of grace is God and God’s actions in relationship with and insofar as humans experience them. With regard to the attempts to understand the relation between grace and the sacraments, an integrated description of the sacrament as a representative and real symbol could be formulated. God is present in the sacraments through the particular symbols and when God is present, God is therefore realising humans’ salvation through the real symbols. In a sacramental celebration, with all the complexities of its forms and activities, the faithful experience how God is exceptionally present (in representative symbols) and when God is present salvation is realised or embodied (in real symbols). This is an explanation of how grace is conveyed through the celebration of the sacraments.

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50

Walsh, Julie, and Eric Stencil. "The Protestant and the Pelagian." American Catholic Philosophical Quarterly 93, no. 3 (2019): 497–526. http://dx.doi.org/10.5840/acpq2019521183.

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One of the longest and most acrimonious polemics in the history of philosophy is between Antoine Arnauld and Nicolas Malebranche. Their central disagreements are over the nature of ideas, theodicy, and—the topic of this paper—grace. We offer the most in-depth English-language treatment of their discussion of grace to date. Our focus is one particular aspect of the polemic: the power of finite agents to assent to grace. We defend two theses. First, we show that as the debate progresses, the differences between Arnauld and Malebranche become, surprisingly, less pronounced—despite mutual accusations of Pelagianism and Calvinism. Our second thesis is developed to explain the outcome of the first. We argue that the employment of different methodologies to interrogate the relationship between efficacious grace and human power prohibits any possibility of reconciliation between Arnauld and Malebranche.

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Journal articles on the topic 'Nature-grace'

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