Journal articles: 'Passibility of God'

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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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SCRUTTON, ANASTASIA. "Living like common people: emotion, will, and divine passibility." Religious Studies 45, no. 4 (July 23, 2009): 373–93. http://dx.doi.org/10.1017/s0034412509990035.

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AbstractThis paper explores the perennial objection to passibilism (conceived as susceptibility to or capacity for emotion) that an omnipotent being could not experience emotions because emotions are essentially passive and outside the subject's control. Examining this claim through the lens of some recent philosophy of emotion, I highlight some of the ways in which emotions can be chosen and cultivated, suggesting that emotions are not incompatible with divine omnipotence. Having concluded that divine omnipotence does not exclude emotional experience in general, I go on to address an objection to the idea that God experiences the emotions involved in suffering in particular, suggesting one possible way of arguing that God's suffering is chosen while also maintaining the authenticity of divine suffering.

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Castelo, Daniel. "Moltmann's dismissal of divine impassibility: Warranted?" Scottish Journal of Theology 61, no. 4 (November 2008): 396–407. http://dx.doi.org/10.1017/s003693060800416x.

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AbstractA key feature of Jürgen Moltmann's doctrine of God is his dismissal of divine impassibility as a heretical importation of Hellenistic metaphysics. This argument is a broader one assumed among many detractors of this theological tenet that is illegitimate given its rushed historical judgements. By dismissing the important features divine impassibility provided by past articulations, Moltmann offers a doctrine of God that in many ways repeats or avoids problems within the (im)passibility debates. Rather than dismissing divine impassibility from the onset, Moltmann would have benefited from a more careful appraisal of this axiom, one that would have chastened and enlivened his project within the ongoing conversation of God's relationship to suffering.

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SIMONI, HENRY. "DIVINE PASSIBILITY AND THE PROBLEM OF RADICAL PARTICULARITY: DOES GOD FEEL YOUR PAIN?" Religious Studies 33, no. 3 (September 1997): 327–47. http://dx.doi.org/10.1017/s0034412597003946.

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Wynn, Mark. "Marcel Sarot. God, Passibility and Corporeality Pp. xii+280. (Kampen: Kok Pharos, 1992.)." Religious Studies 30, no. 2 (June 1994): 250–52. http://dx.doi.org/10.1017/s0034412500001542.

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SHIELDS, GEORGE W. "Omniscience and radical particularity: a reply to Simoni." Religious Studies 39, no. 2 (May 13, 2003): 225–33. http://dx.doi.org/10.1017/s0034412503006462.

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This paper is a brief reply to Henry Simoni's ‘Divine passibility and the problem of radical particularity: does God feel your pain?’ in Religious Studies, 33 (1997). I treat his discussion of my paper entitled ‘Hartshorne and Creel on impassibility’, Process Studies, 21 (1992). I argue that Simoni's examples used to illustrate the purportedly contradictory nature of the experiences of a God who universally feels creaturely states fail. For Simoni tacitly employs an inadequate notion of the law of non-contradiction, and thereby misses the relevant phenomenological fact that it is possible for human beings to have integrated mental states that contain spatially distinctive but conflicting hedonic properties. Thus, it is possible for God (at least under Hartshornean descriptions) to have such experiences. I also argue that I have not ‘exploited an isolated passage’ in Hartshorne to make his views seem more palatable. The point of the passage in question is in fact repeated by Hartshorne and is systematically connected with his doctrine of the ‘objective and subjective form of feeling’.

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Song, John Byung-Tek. "An Assessment of Robert Jenson's Hermeneutics on Divine Im/Passibility and the Emotions of God." International Journal of Systematic Theology 15, no. 1 (June 21, 2012): 78–96. http://dx.doi.org/10.1111/j.1468-2400.2012.00653.x.

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McDermid, Douglas. "Thinking Through Feeling: God, Emotion and Passibility. By Anastasia Philippa Scrutton. Pp. 227, London/NY, Continuum, 2011, $89.72." Heythrop Journal 54, no. 2 (February 4, 2013): 324–25. http://dx.doi.org/10.1111/j.1468-2265.2012.00784_1004.x.

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Laia, Oinike. "Gagasan tentang Kekuasaan dan Penderitaan Allah: Relevansinya terhadap Pemahaman Berteologi Masa Kini." New Perspective in Theology and Religious Studies 1, no. 2 (December 19, 2020): 20–33. http://dx.doi.org/10.47900/nptrs.v1i2.7.

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In general, the idea of an almighty, exalted, great, and infinite is attribute used to explain the name of God, and receives important attention in Christian theology. But it has a problem when the idea of an omnipotent God is related to God's suffering, specifically confronted with classical Christian theology which accepts God's omnipotence in absolute terms with the idea of Divine Impassibility, an understanding that recognizes that God cannot suffer. Therefore, this paper is the result of a study of the problems that arise from the two ideas, using descriptive qualitative methods. Through research conducted found a solution to connect both of these ideas, with a Practical-Christological approach, to see the suffering of God from the viewpoint of the cross. Then the results of the study conducted proposed the idea of Divine Passibility, that God can suffer as a form of love for humans. Thus, the idea of God's power and suffering is not a contradiction, but the two are interconnected.Pada umumnya gagasan mengenai Allah Mahakuasa, Mahamulia, Agung, dan tak terbatas, merupakan atribut yang digunakan untuk menjelaskan nama Allah, dan mendapat perhatian penting dalam teologi Kristen. Namun mendapat masalah apabila gagasan tentang Allah yang Mahakuasa dihubungkan dengan penderitaan Allah, secara khusus diperhadapkan dengan teologi Kristen klasik yang menerima kemahakuasaan Allah secara aboslut dengan gagasan Impasibilitas Ilahi, pemahaman yang mengakui bahwa Allah tidak mungkin dapat menderita. Karena itu, tulisan ini merupakan hasil kajian terhadap permasalahan-permasalahan yang muncul dari kedua gagasan tersebut, dengan menggunakan metode deskriptif kualitatif. Melalui penelitian yang dilakukan ditemukan solusi untuk menghubungkan kedua gagasan tersebut, dengan pendekatan Kristologis-praktika, melihat penderitaan Allah dari sudut pandang salib. Maka hasil dari studi yang dilakukan mengusulkan gagasan tentang pasibilitas ilahi, bahwa Allah bisa menderita sebagai wujud kasih kepada manusia. Dengan demikian, gagasan tentang kekuasaan dan penderitaan Allah bukan kontradiksi, tetapi keduanya saling berhubungan.

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Kochańczyk-Bonińska, Karolina. "Ontyczne konsekwencje grzechu Adama w ujęciu Maksyma Wyznawcy." Vox Patrum 59 (January 25, 2013): 295–302. http://dx.doi.org/10.31743/vp.4031.

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Maximus the Confessor points out that Adam’s sin totally changed the mode of existence of human nature, which has since been proliferated via procreation involving sensual pleasure. The focus on sensual pleasure is the primary consequence of Adam’s sin. Sensual experiences are not sinful as such though they are particularly vulnerable to Satan’s temptations. It is particularly dangerous when our will is weakened and inclined to choose evil. That is why Maximus links pleasure with suffering and death which are consequences of Adam’s turning to pleasure – pleasure which at the same time caused his separation from God. Despite of passibility, corruption of will and death, which directly affect human nature, there are other consequences of Adam’s sin that involve the universe as a whole. These are five divisions which destroy harmony in the cosmos: the division between man and woman, created and uncreated, sensual and intelligible, earth and heaven, settled world and paradise.

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McGovern, Clare. "Book Review: God, Passibility and Corporeality. By Marcel Sarot. Kampen, The Netherlands: Kok Pharos Publishing House, 1992. Pp. 280." Irish Theological Quarterly 63, no. 1 (March 1998): 103–4. http://dx.doi.org/10.1177/002114009806300117.

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HAMPSON, PETER. "THINKING THROUGH FEELING: GOD, EMOTION AND PASSIBILITY by Anastasia Philippa Scrutton, Continuum, New York and London, 2011, pp. ix + 227, £65, hbk." New Blackfriars 94, no. 1051 (April 2, 2013): 378–79. http://dx.doi.org/10.1111/nbfr.12018_6.

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MULLINS, R. T. "Omnisubjectivity and the problem of creepy divine emotions." Religious Studies, June 24, 2020, 1–18. http://dx.doi.org/10.1017/s0034412520000220.

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Abstract Over the past century, divine passibility has become the majority view within Christian theology and philosophy of religion. Yet it faces a serious objection from proponents of impassibility that I shall call the Problem of Creepy Emotions. In this article, I shall develop the objection in detail, and explore two ways for divine passibilists to answer this objection. I shall do this in several steps. First, I will offer some brief historical remarks to help readers understand that divine empathy is the watershed issue in the debate over impassibility and passibility. In particular, impassibility denies that God has empathy, whereas passibility affirms that God has empathy. Second, I provide definitions of important concepts for this debate such as impassibility, passibility, emotions, and empathy. I shall articulate Linda Zagzebski's recent account of passibility called omnisubjectivity, or perfect empathy. Third, I shall examine the Problem of Creepy Emotions that arises from the affirmation that God has perfect empathy. Fourth, I shall explore two different strategies that divine passibility can employ to avoid the Problem of Creepy Emotions.

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Wessling, Jordan. "God Will Wipe Every Tear: Divine Passibility and the Prospects of Heavenly Blissfulness." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 58, no. 4 (January 1, 2016). http://dx.doi.org/10.1515/nzsth-2016-0029.

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Journal articles on the topic 'Passibility of God'

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