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Relevant bibliographies by topics / Passibility of God

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Academic literature on the topic 'Passibility of God'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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Journal articles on the topic "Passibility of God"

1

Chow, Dawn Eschenauer. "The Passibility of God." Faith and Philosophy 35, no. 4 (2018): 389–407. http://dx.doi.org/10.5840/faithphil20181010109.

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Taliaferro, Charles. "The Passibility of God." Religious Studies 25, no. 2 (June 1989): 217–24. http://dx.doi.org/10.1017/s0034412500001827.

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John Dewey once said of philosophical problems that they are quite different from old soldiers. Not only do they never die, but they do not even fade away. Something similar might be said about the unfavourable Divine attributes of the 1950s and 60s, timelessness or eternity, necessary existence, foreknowledge of creaturely free choices, and immutability. All have contemporary defenders. Even the puzzling, traditional tenet that God is metaphysically simple now has formidable apologists. Perhaps the least popular of the traditional theistic canon, the most likely to fade away, is the tenet that God is impassible. The recent appearance of Richard Creel's Divine Impassibility has shown that even this least popular of attributes can be powerfully articulated and defended. Roughly, the impassibility thesis is the claim that God does not undergo sensory experience including suffering and pain, nor is God subject to corruption, substantial essential change or to external agency. Creel's defence of Divine impassibilism is certainly the most balanced and sophisticated in the current literature. Any argument for passibilism must take Creel's work seriously. I intend to do just that in the course of defending the thesis that the God of Christian theism is passible in an important respect. There are substantive moral and religious reasons to believe God suffers.

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Scrutton, Anastasia. "Divine Passibility: God and Emotion." Philosophy Compass 8, no. 9 (September 2013): 866–74. http://dx.doi.org/10.1111/phc3.12065.

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Wetzel, James. "God, Passibility, and Corporeality. Marcel Sarot." Journal of Religion 74, no. 3 (July 1994): 416–17. http://dx.doi.org/10.1086/489428.

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Pârvan, Alexandra, and Bruce L. McCormack. "Immutability, (Im)passibility and Suffering: Steps towards a “Psychological” Ontology of God." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 59, no. 1 (January 1, 2017): 1–25. http://dx.doi.org/10.1515/nzsth-2017-0001.

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SummaryWe call psychological ontology the attempt to think the being of God starting from his self-revelation in the individual life of Jesus Christ. We consider the ontological identity of Jesus Christ and the way the unity of his person is conceived crucial for understanding who this Christian God is, an understanding we take as the entry point into thinking what God is. We start from Augustine’s exegesis of the two names of God and Barth’s doctrine of election, and point out internal tensions in their respective views on divine immutability and (im)passibility, and how these connect with their concept of God and their understanding of the person of Christ. The unresolved problems in both thinkers lead us beyond their ontologies to argue that the divine-human relation that ontologically accounts for Jesus Christ’s unity is from eternity that which gives identity to the second person of the Trinity. Based on this claim we propose a reconceptualization of God’s immutability which is shown to be compatible with divine suffering and passibility.

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

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

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Sarot, Marcel. "Divine Compassion and the Meaning of Life." Scottish Journal of Theology 48, no. 2 (May 1995): 155–68. http://dx.doi.org/10.1017/s0036930600037017.

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When people meet each other for the first time, they often ask questions about each other's profession. In my case, it requires some courage to reply frankly to such questions. Those who are not put off by my admission that I am a philosopher of religion and ask me for my special field of interest, almost invariably betray horror at my answer that I concentrate on the suffering of God. Divine passibility may be theologically en vogue, it is simply not done to be concerned with such a topic day in, day out for several years. It is not only that for many people some kind of taboo seems to be imposed upon abstract thinking; people's aversion is too strong to be based on this alone. The heart of the matter seems to be that to many people prolonged reflection upon the suffering of God seems to be positively morbid; they would not trust their children with a man engaged in it! It is not my intention entirely to remove these misgivings here, but I do hope that my reflections at least will not reinforce them. I will focus on three issues: (1) the alleged importance of divine passibility for the project of theodicy; (2) the importance of divine passibility for our coping with suffering and (3) the relevance of the assertion of divine passibility in the light of the general sense of purposelessness that is characteristic for Western society in our time. This means that I will approach divine passibility from the backgrounds that motivate my interest in it, thus hoping to be able to convey something of the inspiration that prompted me to carry on with this seemingly morbid topic during the past few years.

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Sarot, Marcel. "Patripassianism, Theopaschitism and the Suffering of God. Some Historical and Systematic Considerations." Religious Studies 26, no. 3 (September 1990): 363–75. http://dx.doi.org/10.1017/s0034412500020527.

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In contemporary theology the doctrine of divine impassibility is a hot issue. The doubts about this doctrine in the present century have their earliest roots in British theology, where we can trace the passibilist tendency back to the last ten years of the nineteenth century. It received a powerful impetus from the First World War, and by the time the Second World War broke out it was almost generally accepted in British theology that God suffered. Since then this tendency has spread to the rest of Europe, notably to France and Germany, to the United States and to Asia. Although it cannot be denied that most of the theologians who explicitly state their views on divine impassibility, hold that this doctrine is to a greater or lesser degree false, the debate over this issue is far from closed. Recently Richard Creel published a thorough study in defence of divine impassibility, which, I expect, will prove quite influential. Apart from him some other theologians defend the doctrine as well. Moreover, the fact that many authors consider it necessary at present to write books and articles in defence of divine passibility also indicates that the truth of the passibilist position is not yet taken for granted by everyone.

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

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

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Creel, Richard E. "Thinking Through Feeling: God, Emotion and Passibility, by Anastasia Philippa Scrutton." Faith and Philosophy 29, no. 4 (2012): 487–90. http://dx.doi.org/10.5840/faithphil201229451.

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Dissertations / Theses on the topic "Passibility of God"

1

Dagher, Milad F. "God's passibility, immutability, and love a study in philosophical and biblical theology /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Winter, Carolyn Jane. "Pathways to passibility the emergence of the 'suffering God' in twentieth century theology /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p048-0311.

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Metzger, Paul Louis. "Religious metaphor & the passible God exploring the significance of Hosea's "husband" metaphor for the doctrine of divine passibility /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Smoot, Jonathan Frederick. "Does God suffer? : divine passibility in Anglican theology from Lux mundi to the Second War : with particular reference to the thought of William Temple and John Kenneth Mozely." Thesis, University of Aberdeen, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.338400.

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There was a remarkably rich and fertile period in British theology from the latter end of the nineteenth century to the outbreak of the Second World War. Some of the greatest growth with the most far-reaching implications for theology took place in the doctrine of God; particularly in the area of divine passibility. The objectives of the study are four-fold; 1) to concisely establish the origin and historical development of divine impassability and its impact upon classical theism, and to identify the chief linguistic and theological concerns of the doctrine, 2) to extensively document the confluence of religious, philosophical, and cultural factors within the life-setting of Anglicanism and British society which created the conditions for a dynamic reformation in the Anglican doctrine of God, 3) to demonstrate the outcome of this metanoia in the effectual dismantling of divine impassability in favour of a sustained and irrevocable advancement or enrichment in the Anglican idea of God, and 4) to establish as theological conversation partners William Temple and John Kenneth Mozley as representative Anglican theologians from our period of study. Two primary methods are employed in the study; 1) the critical analysis of the idea of the suffering of God within Anglicanism as viewed through the lens of the strengths and weaknesses of Temple's and Mozley's respective contributions to the impassability debates within English theology, 2) the chief vehicle for the pursuit of this analysis is a full exploration and application of the "six necessary questions" for inquiry into impassability posed by John Kenneth Mozley. These six questions form the framework for the theological conversation between Temple and Mozley undertaken in this thesis.

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Burgess, Michael Martyn. "The vindication of Christ : a critique of Gustavo Guitierrez, James Cone and Jurgen Moltmann." 1996. http://hdl.handle.net/10500/16213.

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The problem of universal oppression has caused Gutierrez, Cone and Moltmann to advocate that God is orchestrating an historical programme of liberation from socio-economic, racial and political suffering. They feel that God's liberating actions can be seen in the Abrahamic promise, the exodus and the Christ-event. Moltmann, especially, has emphasized both the trinitarian identification with human pain and the influence of the freedom of the future upon the suffering of the present. According to our theologians, Jesus Christ identified with us, and died the death of a substitutionary victim. Through the resurrection, Jesus Christ overcame the problem of suffering and death, and inaugurated the New Age. The cross and resurrection were the focal point of God's liberating activity. Liberation, or freedom, from sin and suffering is now possible, at least proleptically. We are to understand the atonement as having been liberative rather than forensic or legal, although judgement is not ignored. Both the perpetrators of injustice and their victims are called upon to identify with, and struggle for, freedom, with the help of the liberating Christ. We agree with our theologians that God has historically indicated his desire for justice and freedom. The magnitude of evil and suffering still existing, however, forces us to abandon the idea that God is progressively liberating history. Nevertheless, we affirm the idea that the Trinity has absorbed human suffering into its own story through the incarnate Son. Jesus identified with suffering in a four-fold way, namely: its existence, the judgement of it, the overcoming of it, and the need to oppose it. This comprehensive identification gives Christ the right to demand the doing of justice, because the greatest injustice in history has happened to him. The atonement was forensic, rendering all people accountable to Christ; but it was also liberative, validating the struggle against oppression. Furthermore, at his second coming, Christ will be vindicated in whatever judgement he will exact upon the perpetrators of injustice or oppression. For today the resurrection still gives hope and faith to those who suffer and to those who identify with them
Philosophy, Practical & Systematic Theology
Th.D. (Systematic Theology)

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Books on the topic "Passibility of God"

1

Sarot, Marcel. God, passibility and corporeality. Kampen, The Netherlands: Kok Pharos Pub. House, 1992.

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2

Thinking through feeling: God, emotion, and passibility. New York: Continuum, 2011.

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3

Metzger, Paul Louis. Religious metaphor & the passible God: Exploring the significance of Hosea's "husband" metaphor for the doctrine of divine passibility. 1992.

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Book chapters on the topic "Passibility of God"

1

Wessling, Jordan. "God’s Affective Love." In Love Divine, 114–45. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198852483.003.0005.

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Much of the difference between advocates of divine impassibility and divine passibility centres upon the supposed value of suffering in compassion. Proponents of divine impassibility typically maintain that because suffering is not intrinsically valuable, compassionate suffering need not be predicated to God. Supporters of divine passibility are perhaps unanimous in the affirmation of an opposing conclusion. For them, suffering-compassion is a way in which God identifies with His creatures deeply, a manner of identification that is valuable in itself, notwithstanding the negativity of the suffering involved. In this chapter, a defence of this passibilist value claim is presented. Additionally, as a secondary aim, this chapter underscores one value-based reason for expanding the value account of God’s love defended in Chapter 2 to include a comprehensive set of divine emotions.

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2

Moltmann, Jürgen. "The Passibility or Impassibility of God." In Within the Love of God, 108–19. Oxford University Press, 2014. http://dx.doi.org/10.1093/acprof:oso/9780198709565.003.0008.

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"TO THEOPOMPUS, ON THE IMPASSIBILITY AND PASSIBILITY OF GOD." In Life and Works (The Fathers of the Church, Volume 98), 152–73. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt3fgp14.11.

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Sullivan, Ceri. "Discerning a Response to Private Prayer: Richard III and Henry V." In Shakespeare and the Play Scripts of Private Prayer, 106–48. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198857310.003.0004.

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Advice texts on praying argue that this should be a dialogue, but are uneasy about how real and live a conversation can be when talking with an omniscient God, who already knows what will be asked for, how this will be voiced, and what his reply will be, before the prayer ever starts. Pray-ers cope by imagining that God is passible (capable of being moved by their words), and then by reflecting on facts that might support this fiction. Their prayer fails if (or rather, when) it lapses into a monologue that merely apostrophizes its speakers’ projection of a subordinate god. This chapter examines the domesticated version of the theology behind prevailing in prayer, and the passibility of God. It then looks at how Shakespeare’s Henry V and Richard III dramatize the difference between invoking the Almighty and calculating on the actions of a delivery device.

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Cooper, Jimmy. "“The Importance of the Conversation Concerning the Doctrine of Divine (Im)passibility: An Introduction to God’s Sovereignty and Evangelical Theology”." In The Sovereignty of God Debate, 3–26. The Lutterworth Press, 2010. http://dx.doi.org/10.2307/j.ctt1cgf0rf.4.

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Peden, Alison. "Episcopalian Theology in the Twentieth Century." In The History of Scottish Theology, Volume III, 333–46. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0024.

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Bertrand Brasnett, Donald MacKinnon, and John Riches were Scottish Episcopalians who responded to the twentieth-century world with innovative theology. Between the two World Wars, the passibilist theologian Brasnett explored the eternal suffering of God in Christ and its meaning for humanity. Then MacKinnon wrestled with the reality of evil and the scope of the Church’s truthful response. Later in the century, Riches demonstrated the creative power of Scripture, as communities found their identity in an interpretative conversation with the text. Their theologies are realist, contextual, and have at their core the kenotic Christ. All three theologians were connected in some way with Hans Urs von Balthasar. They wrote in an authentically Anglican but not overtly denominational way.

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