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(Peeters 1992)
Contemporary debates on God's emotionality are divided between two extremes. Impassibilists deny God's emotionality on the basis of God's omniscience, omnipotence and incorporeality. Passibilists seem to break with tradition by affirming divine emotionality, often focusing on the idea that God suffers with us. Contemporary philosophy of emotion reflects this divide. Some philosophers argue that emotions are voluntary and intelligent mental events, making them potentially compatible with omniscience and omnipotence. Others claim that emotions are involuntary and basically physiological, rendering them inconsistent with traditional divine attributes. Thinking Through Feeling: God, Emotion and Passibility creates a three-way conversation between the debate in theology, contemporary philosophy of emotion, and pre-modern (particularly Augustinian and Thomist) conceptions of human affective experience. It also provides an exploration of the intelligence and value of the emotions of compassion, anger and jealousy.
In The Doctrine of God Dolf te Velde examines the interaction of method and content in three historically important accounts of the doctrine of God. Does the method of a systematic theology affect the belief content expressed by it? Can substantial insights be detected that have a regulative function for the method of a doctrine of God? This two-way connection of method and content is investigated in three phases of Reformed theology. The first seeks to discover inner dynamics of Reformed scholastic theology. The second part treats Karl Barth’s doctrine of God as a contrast model for scholasticism, understood in the framework of Barth’s theological method. The third part offers a first published comprehensive description and analysis of the so-called Utrecht School. The closing chapter draws some lines for developing a Reformed doctrine of God in the 21st century.
Modern theologians are focused on the doctrine of divine impassibility, exploring the significance of God’s emotional experience and most especially the question of divine suffering. Professor Rob Lister speaks into the issue, outlining the history of the doctrine in the views of influential figures such as Augustine, Aquinas, and Luther, while carefully examining modernity’s growing rejection of impassibility and the subsequent evangelical response. With an eye toward holistic synthesis, this book proposes a theological model based upon fresh insights into the historical, biblical, and theological dimensions of this important doctrine.
In 1994, Clark Pinnock along with four other scholars published The Openness of God, which set out a new evangelical vision of God—one centered on his open, relational, and responsive love for creation. Since then, the nature of God has been widely discussed throughout the evangelical community. Now, Pinnock returns with Most Moved Mover to once again counter the classical, deterministic view of God and defend the relationality and openness of God. This engaging defense of openness theology begins with an analysis of the current debate, followed by an explanation of the misconceptions about openness theology, and a delineation of areas of agreement between classical and openness theologians. Most Moved Mover is for all evangelicals, regardless of their viewpoint, as it lays out the groundwork for future discussions of the open view of God.
The immense suffering caused by sin and evil within the modern world, especially in the light of the Holocaust, has had a profound impact on the contemporary understanding of God and his relationship to human suffering. Since the early part of this century there has been a growing consensus among theologians that God himself, within his divine nature, suffers in solidarity and love with those who suffer. This present theological position contradicts the traditional Christian understanding of almost two thousand years that God is impassible and so does not experience negative emotional states, such as suffering. Thomas Weinandy, O.F.M., resolutely challenges this contemporary view of God and suffering. Calling upon scripture, and the philosophical and theological tradition of the Fathers and Aquinas, Weinandy creatively and systematically addresses all of the contemporary concerns. He strongly advocates the incarnational truth that the Son of God actually does experience, as man, all that pertains to living an authentic human life, and so does indeed suffer. This book is both a challenge to much received contemporary philosophical and theological wisdom, and a scholarly, original, and refreshing account of the Christian Gospel. It is one of the most comprehensive Christian presentations of God and human suffering available today.
God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, Volume II: Evil and Divine Suffering is the second of a three-volume study of Christian testimonies to divine suffering. The larger study focuses its inquiry on the testimonies to divine suffering themselves, seeking to allow the voices that attest to divine suffering to speak freely. The goal is then to discover and elucidate the internal logic or rationality of this family of testimonies, rather than defending these attestations against the dominant claims of classical Christian theism that have historically sought to eliminate such language altogether from Christian discourse about the nature and life of God. This second volume proceeds on the basis of the presuppositions of the symbol, those implicit attestations that permit the possibility of divine suffering - that which constitutes divine vulnerability with respect to creation. The author investigates two divine wounds or modes of divine suffering to which the larger family of testimonies normally attest: (1) divine grief, or suffering due to human sin or betrayal by the beloved human; and (2) divine self-sacrifice, or suffering for the beloved human in its bondage to sin or misery, so as to establish the possibility of redemption and reconciliation.
This book constitutes the second volume of a three-volume study of Christian testimonies to divine suffering: God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, vol. 2, Evil and Divine Suffering. The larger study focuses its inquiry into the testimonies to divine suffering themselves, seeking to allow the voices that attest to divine suffering to speak freely, then to discover and elucidate the internal logic or rationality of this family of testimonies, rather than defending these attestations against the dominant claims of classical Christian theism that have historically sought to eliminate such language altogether from Christian discourse about the nature and life of God. This second volume of studies proceeds on the basis of the presuppositions of this symbol, those implicit attestations that provide the conditions of possibility for divine suffering-that which constitutes divine vulnerability with respect to creation-as identified and examined in the first volume of this project: an understanding of God through the primary metaphor of love ("God is love"); and an understanding of the human as created in the image of God, with a life (though finite) analogous to the divine life-the imago Dei as love. The second volume then investigates the first two divine wounds or modes of divine suffering to which the larger family of testimonies to divine suffering normally attest: (1) divine grief, suffering because of betrayal by the beloved human or human sin; and (2) divine self-sacrifice, suffering for the beloved human in its bondage to sin or misery, to establish the possibility of redemption and reconciliation. Each divine wound, thus, constitutes a response to a creaturely occasion. The suffering in each divine wound also occurs in two stages: a passive stage and an active stage. In divine grief, God suffers because of human sin, betrayal of the divine lover by the beloved human: divine sorrow as the passive stage of divine grief; and divine anguish as the active stage of divine grief. In divine self-sacrifice, God suffers in response to the misery or bondage of the beloved human's infidelity: divine travail (focused on the divine incarnation in Jesus of Nazareth) as the active stage of divine self-sacrifice; and divine agony (focused on divine suffering in the crucifixion of Jesus of Nazareth) as the passive stage of divine self-sacrifice.
Articulate first century Mediterranean society, Jewish and Christian included, expressly favoured harmonious order in society, in individuals, in communication, and in thought. Its common basis was the patriarchal family, the rule of law, rational self-control, and rational thought. Yet there was also resistance to oppressive and unjust order in all spheres; and while law could be held educative, yet there were substantial first century critiques of law, not just Paul’s, and awareness that judicial procedures could be chaotic and biassed. Strands of such dissidence appear in Jesus and in Paul, with significant relevance for any understanding of the early Christian movement(s) and contemporary Judaism(s) in Graeco-Roman context, but also with important implications for any practical reflections and application.
Love Divine provides a systematic account of the deep and rich love that God has for humans, clarifying and defending conclusions concerning how the doctrine of divine love should be approached. It presents a unified theological account of divine love, punitive wrath, and redemption.