There are two philosophical commitments requisite to Christian belief: that God is the ultimate mystery and that God is present and active in the world. Attempting to avoid the trappings of a radical distantiation and the immanent collapse of God and world, Frank Kirkpatrick argues for a theory of agency and action that preserves the mystery of God while providing a philosophically robust account of divine action in created time and space. Kirkpatrick proposes a way around the stalemates that have (...) stymied thought on divine agency and enters into conversation with significant figures in systematic theology."--Publisher's website. (shrink)

The first thing to discuss is what is meant by freedom and free choice. Then we must examine our knowledge of God. We find that God is the infinitely perfect first cause, living in the eternal present. We find, too, that he knows and loves his creatures and desires their final happiness. Where, then, is the problem? Is not God's loving providence and predestination of his creatures easy to explain? In fact, however, the world is not as we should (...) expect, for on every side there is evil. Moreover, how can the creature choose freely, if God is the supreme Lord? Therefore a theory must be suggested to meet these problems, first, with regard to evil in general, and then, with regard to evil caused by the creature's free choice. A special problem is raised by the pain of punishment. The final chapter sums up the argument and tries to show that human personality can be free in the most important sense, and also entirely dependent on God. (shrink)

In this paper, we aim to examine the relationships between four solutions to the dilemma of divine foreknowledge and human freedom—theological determinism, Molinism, simple foreknowledge and open theism—and divine providence and theodicy. Some of these solutions—theological determinism and Molinism, in particular—highlight God’s government of the world. Some others—simple foreknowledge and open theism—highlight human autonomy and freedom. In general, the more libertarian human freedom is highlighted, the less God’s government of the history of the world seems possible. However, (...) the task of theodicy becomes easier because humans are fully responsible for the evil they do. Conversely, the more God’s government is highlighted, the more human freedom seems to be restricted. Moreover, God seems to be directly or indirectly responsible for evil in the world. Because of the trade–off between control and freedom, each solution finds itself at ease with some problems, while on other fronts, it must adopt a defensive position. As we will see, no solution can solve all problems; thus, the pros and cons of each solution should be weighed carefully. (shrink)

This volume, edited by René Brouwer and Emmanuele Vimercati, deals with the debate about fate, providence and free will in the early Imperial age. This debate is rekindled in the 1st century CE during emperor Augustus' rule and ends in the 3rd century CE with Plotinus and Origen, when the different positions in the debate were more or less fully developed. The book aims to show how in this period the notions of fate, providence and freedom were developed (...) and debated, not only within and between the main philosophical schools, that is Stoicism, Aristotelianism, and Platonism, but also in the interaction with other, "religious" movements, here understood in the general sense of groups of people sharing beliefs in and worship of (a) superhuman controlling power(s), such as Gnosticism, Hermetism as well as Judaism and Christianity. (shrink)

Historians of science have long considered the very idea of a law-governed universe to be the relic of a bygone intellectual culture that took it largely for granted that a divine lawmaker existed. Similarly, many philosophers of science today insist that the notion of a law of nature is fraught with implausibly theological assumptions, preferring instead to treat them as theoretical axioms in an optimal description of nature's regularities, or else as robust patterns of causal connections or causal powers whose (...) status can be reconciled to the stringent demands of metaphysical naturalism. Yet the metaphor of lawhood has proven more difficult to dislodge than the theistic commitments it once presupposed, not least because it preserves the widespread intuition that the task of scientific inquiry is not to stipulate the difference between a lawful and an accidental regularity in nature, but to discover it. Taking its cue from the repeated failure to find naturalistic alternatives to divine lawmaking, this book undertakes a retrieval and reappraisal of a high-scholastic philosophy of nature that grounds lawlike regularities in the conceptual and causal powers of God and, having done so, concludes that the metaphysical framework of classical theism yields a more powerful and parsimonious explanation of the rhythms and patterns of the natural world than its secular rivals. (shrink)

Into the central theme of necessity, chance, and providence, Steiner introduces a fascinating description of the nature spirits, particularly the gnomes.

This paper discusses the philosophical significance of 'September 11' by relating it to attempts that have been made throughout the history of philosophy to read particular events as symbols of conceptual change. It draws especially on Susan Neiman's Evil in Modern Thought and Giovanna Borradori's dialogues with Derrida and Habermas, in her Philosophy in a Time of Terror, to relate 'September 11' to Kant's versions of Progress, Providence and Cosmopolitanism.

In _Did God Care?_ Dylan Burns offers the first comprehensive survey of providence (_pronoia_) in ancient philosophy, from Plato to Plotinus, that takes into full account the importance and innovations of early Christian thinkers, including Coptic Gnostic and Syriac sources.

Essays on key moments in the intellectual history of the West This book forms a major contribution to the discussion on fate, providence and moral responsibility in Antiquity, the Middle Ages and Early Modern times. Through 37 original papers, renowned scholars from many different countries, as well as a number of young and promising researchers, write the history of the philosophical problems of freedom and determinism since its origins in pre-socratic philosophy up to the seventeenth century. The main focus (...) points are classic Antiquity (Plato and Aristotle), the Neoplatonic synthesis of late Antiquity (Plotinus, Proclus, Simplicius), and thirteenth-century scholasticism (Thomas Aquinas, Henry of Ghent). They do not only represent key moments in the intellectual history of the West, but are also the central figures and periods to which Carlos Steel, the dedicatary of this volume, has devoted his philosophical career. (shrink)

The book defends that there is both teleological order (design) and chance in non-living and in living systems; and that the different types of order, teleological order and chance are compatible not only with God's providence, but also with man.

This article delves into the theme of the death of God in Giorgio Agamben’s work from a political perspective, seeking to interpret the notion of “God” in Agamben through the concepts of “government” and “transcendence”. Although Agamben does not extensively address the theme of the death of God, my hypothesis is that by continually dealing with the ethical and political legacy of Western theology, it is possible to conceive the death of God as an unconsummated political horizon, but that (...) it is yet to come. In this sense, the first two sections of the text provide a review of the theme of governance of men and governance of oneself in Agamben’s work, engaging in dialogue with Schmitt, Peterson, Heidegger, Foucault, and Plato, as well as the concepts of transcendence oikonomia, technology, and care. The last two sections of the text explore Agamben’s response to this diagnosis. Agamben’s philosophical proposal is presented through a dialogue with Spinoza and Stoicism, with the central concept being the idea of use of oneself, which is linked to the notions of immanence, Ungovernable, and anarchy. (shrink)

"Faith Made Real" provides an authentic look at what the abstract truths of God look like in the living-faith experiences of his people. It models an awareness of and tuning in to God s work of transformation in our own lives. Stories are edited and organized into weekly topics, examining the challenging and inspiring evidence of God s providence, faithfulness, and calling on the lives of His people. In our current culture, with reality TV shows depicting an every man (...) for himself ethos, the life-changing stories in this book portray a very different model of God-transformed community. ". (shrink)

The idea that God, understood as the most perfect being, must create the best possible world is often underacknowledged by contemporary theologians and philosophers of religion. This book clearly demonstrates the rationale for what Justin Daeley calls Theistic Optimism and interacts with the existing literature in order to highlight its limitations. While locating Theistic Optimism in the thought of Gottfried Leibniz, Daeley argues that Theistic Optimism is consistent with divine freedom, aseity, gratitude, and our typical modal intuitions. By offering plausible (...) solutions to each of the criticisms levelled against Theistic Optimism, he also provides a vigorous and original defence against the charge that it deviates from the Christian tradition. Engaging with both the Christian tradition and contemporary theologians and philosophers, Why God Must Do What is Best positions the idea of Theistic Optimism firmly within the language of contemporary philosophy of religion. (shrink)

, Uppsala, Almqvist & Wiksell International, 1991; 158 pp., price not indicated, ISBN 91-554-2807-X.

Most of us believe everything happens for a reason. Whether it is "God's will","karma", or "fate," we want to believe that nothing in the world, especially disasters and tragedies, is a random, meaningless event. But now, as never before, confident scientific assertions that the world embodies a profound contingency are challenging theological claims that God acts providentially in the world. The random and meandering path of evolution is widely used as an argument that God did not create life.Abraham's Dice explores (...) the interplay between chance and providence in the monotheistic religious traditions, looking at how their interaction has been conceptualized as our understanding of the workings of nature has changed. This lively historical conversation has generated intense ongoing theological debates, and provocative responses from science: what are we to make of the history of our universe, where chance and law have played out in complex ways? Or the evolution of life, where random mutations have challenged attempts to find purpose within evolution and convinced many that human beings are but a "glorious accident"? The enduring belief that everything happens for a reason is examined through a conversation with major scholars, among them holders of prestigious chairs at Oxford and Cambridge Universities and the University of Basel, as well as several Gifford lecturers, and two Templeton prize winners. Organized historically, Abraham's Dice provides a wide-ranging scientific, theological, and biblical foundation to address the question of providence and divine action in a world shot through with contingency. (shrink)

How can evil exist in a world governed by providence? That is the main question addressed in this chapter. To answer it, the author first sets out Proclus’ defence of providence, which combines the gods’ transcendence with their sharing goodness. The next step is to show that despite providence, evils have reality as well. There is, however, no substance or principle of evil, and only human and irrational souls and material bodies are susceptible to it. Evil’s having (...) a ‘parhypostasis’ is explained as its existing upon and alongside real existents; uncaused because a result of weakness, not power; not pure privation because parasitic on good existents, and hence a ‘subcontrary’ of the good. Finally, the author returns to the relation between providence and evil, showing that bodily evil fits the good of the universe, and that providence will punish evil souls in due course. (shrink)

The first thing to discuss is what is meant by freedom and free choice. Then we must examine our knowledge of God. We find that God is the infinitely perfect first cause, living in the eternal present. We find, too, that he knows and loves his creatures and desires their final happiness. Where, then, is the problem? Is not God's loving providence and predestination of his creatures easy to explain? In fact, however, the world is not as we should (...) expect, for on every side there is evil. Moreover, how can the creature choose freely, if God is the supreme Lord? Therefore a theory must be suggested to meet these problems, first, with regard to evil in general, and then, with regard to evil caused by the creature's free choice. A special problem is raised by the pain of punishment. The final chapter sums up the argument and tries to show that human personality can be free in the most important sense, and also entirely dependent on God. (shrink)

The problem of God's action in the world is at the heart of debates today on the relationship between science and religion. By analysing the issue through the lens of analytic philosophy, Marek Slomka reveals how philosophy can successfully bridge science and theology to bring greater clarity to divine action. This book identifies essential aspects from various branches of theism, starting with traditional Thomistic approaches, through to their modified forms such as Molinism and contemporary varieties such as free-will theism and (...) probabilistic theism. Analysing crucial elements of God's nature including omnipotence, omniscience, his relation to time and the tension between immanence and transcendence, Slomka reveals the difficulties in proposing a single conception of God through one theistic tradition. Instead of simplistically juxtaposing particular theistic trends, he highlights the value of pluralistic insights that also draw on important scientific theories, including Darwin's evolution, quantum mechanics and cosmology. By taking a renewed stance on theism that takes into account modern scientific knowledge, this book argues for a new presentation of the problem of God's action in the world and justifies the need for further discussion on contemporary manifestations of internal and external criticism of theism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christianity and Contemporary Politics: The Conditions and Possibilities of Faithful Witness, and: Migrations of the Holy: God, State, and the Political Meaning of the ChurchAbbylynn HelgevoldChristianity and Contemporary Politics: The Conditions and Possibilities of Faithful Witness Luke Bretherton Oxford, UK: Wiley-Blackwell, 2010. 272 pp. $41.95.Migrations of the Holy: God, State, and the Political Meaning of the Church William T. Cavanaugh Grand Rapids, Mich.: Eerdmans, 2011. 206 pp. $18.00.In (...) their recent books, William Cavanaugh and Luke Bretherton explore the nature of a distinctively Christian political presence in a diverse, modern, liberal democratic society and in an increasingly global world. Both Cavanaugh and Bretherton claim that a Christian life is political in ways that many Christians fail to see. They encourage their readers to think differently about what “politics” is by thinking beyond the parameters for political activity set by the dominant voices and practices of the nation-state or the market.In Migrations of the Holy, Cavanaugh pulls together a number of thematically linked essays in an effort to “give Christians and others some critical tools with which to turn the despair of modern politics toward real hope” (6). That hope is to be found in the church’s promotion and creation of complex social spaces “in which alternative economies and authorities flourish” (42). According to Cavanaugh, Christians ought to acknowledge that the modern nation-state is not oriented toward the pursuit of the common good. Instead, it is fueled by a desire to secure greater power and to perpetuate itself. The nation-state thrives by instilling in its citizens a religious kind of devotion to its ideals and to its continued existence. This religious devotion, animated by the state’s distinctive liturgies and methods of indoctrination, is the vehicle through which the state secures the loyalty of its citizens. Under these idolatrous conditions, Christian citizens become willing to justify and endorse the nation-state’s use of extreme violence; tempted to identify the will of God with the will of the nation-state; and stunted in their ability to imagine alternative political possibilities because they have accepted the limits on religiously informed political activity set by the nation-state. In contrast to the state, the church ought to embody and [End Page 215] enact an alternative social space that is characterized by neighborliness and a love of diversity born out of charity, a penitential and humble disposition born out of an awareness of the reality of sin, and a willingness to pass judgment on prevailing political and economic conditions that fail to reflect God’s will for humanity.These essays are thoughtfully developed. Engaging with them leaves one with the sense that a truly Christian political presence will be vigilant in seeking always to identify and expose the libido dominandi at work in the world and in itself and will inspire the formation and development of societies oriented toward the proper love of God. Cavanaugh challenges the idolization of the nation-state and urges his readers to make use of Christian teachings, stories, and practices to help make possible alternative ways of relating to others and working toward the common good.Bretherton shares many of Cavanaugh’s concerns. In Christianity and Contemporary Politics, Bretherton characterizes the contemporary political life of Christians as being heavily influenced by the “dynamics of co-option, competition, and commodification” (2). Rather than take a theoretical approach to challenging these dynamics, as Cavanaugh does, Bretherton adopts a practical approach. He analyzes concrete examples of Christian political activity that offer alternatives to the earlier-mentioned dynamics in an effort to develop a vision of faithful political witness. His analysis is coupled with an interest in identifying the genuine goods that are present in contemporary liberal societies. In contrast to Cavanaugh, who is more inclined to liken the governance of the nation-state to the services provided by a utility company, Bretherton urges his readers to remember that the peace of Babylon, though not the ultimate peace, is a genuine peace, and that their welfare is tied to its welfare (Jeremiah 29:7). Christians are called not only to be critical of the prevailing status quo but also to... (shrink)

1. Dix problèmes concernant la providence --2. Providence, fatalité, liberté -- 3. De l'existence du mal.

Introduction : "The idea of divine providence in Orosius, Augustine, and Dante" -- "Destined lands and chosen fathers: Virgil, Livy, and the Bible" -- "Orosius defends the Roman Empire" -- "Augustine's theology of history" -- "Dante's monarchia with and against Augustine" -- "Dante's Commedia and the ascent to incarnational history" -- Conclusion : "The hand of God".

This book explains how qualitative awareness-content of human moral experience can have intentional features indicating God's reality and goodness. Chapters offer a range of topics such as Moral Rapport and Inspiration from God, Experiencing God without Philosophy, Justifying Divine Ways, Co-Valuing with God, and Persons as Deciders in Dissonance.

Life and works -- The story of creation -- God and His attributes -- Divine omniscience -- Divine providence -- Divine omnipotence -- Prophecy -- Humanity and its destiny -- The Torah.

Introduction -- Euripides, philosopher of the stage -- The world of men and gods -- Agreeing with nature : fate and providence in stoic ethics -- Augustine : divine justice and the "ordering" of evil -- The philosopher and the princess : Descartes and the philosophical life -- Living with necessity : Spinoza and the philosophical life -- Designer worlds -- Providence as progress -- Providence lost.

You can stand strong in the midst of shaking. Does it feel like all hell is breaking loose in the church right now? This time of shaking is actually an act of God -- a refiner's fire through which He will bring radical, glorious reformation to the church through exposure, confrontation, and cleansing. Through this upheaval, God is seeking to mold and mature His people into the supernatural community that were destined to be! In a dramatic encounter with the fear (...) of the Lord, author and pastor, Chad Norris received an assignment from God to bring fatherly training, correction, and rebuke to the Church, shaping fellow believers into powerful Kingdom representatives. In God is Shaking His Temple, Chad offers a prophetic invitation to partner with this move of God to manifest His Kingdom on earth. In this book, you will discover... Ancient truths that come with promises of blessing Discernment to distinguish between God's work and the devil's Strength to stand firm in the midst of crisis and chaos Wisdom to walk as a mature child of God, fit to move in signs, wonders and miracles Freedom from religious bondage and false views of God This season of upheaval is an invitation from the Father to incline your ear, hear the Lord's voice, and join His Kingdom army that will bring Heaven's light to this dark world. (shrink)

This book argues that Kierkegaard, influenced by Kant's critique of metaphysics, did not attempt to integrate human and divine agencies in any speculative theory. Instead, Kierkegaard deploys them to encourage different passions and dispositions that can be integrated in a coherent human life.

"The universe is, as it were, one machine, wherein the celestial spheres are analogous to the interlocking wheels and the particular beings are like the things moved by the wheels, and all events are determined by an inescapable necessity. To speak of free choice or self determination is only an illusion we human beings cherish." Thus writes Theodore the engineer to his old friend Proclus. Proclus' reply is one of the most remarkable discussions on fate, providence, and free choice (...) in Late Antiquity. It continues a long debate that had started with the first polemics of the Platonists against the Stoic doctrine of determinism. How can there be a place for free choice and moral responsibility in a world governed by an unalterable fate? Notwithstanding its great interest, Proclus' treatise has not received the attention it deserves, probably because its text is not very accessible to the modern reader. It has survived only in a Latin medieval translation and in some extensive Byzantine Greek extracts. This first English translation, based on a retro-conversion that works out what the original Greek must have been, brings the arguments he formulates again to the fore. (shrink)

Patricia Crone's _God's Rule_ is a fundamental reconstruction and analysis of Islamic political thought focusing on its intellectual development during the six centuries from the rise of Islam to the Mongol invasions. Based on a wide variety of primary sources--including some not previously considered from the point of view of political thought--this is the first book to examine the medieval Muslim answers to questions crucial to any Western understanding of Middle Eastern politics today, such as why states are necessary, what (...) functions they are meant to fulfill, and whether or why they must be based on religious law. The character of Muslim political thought differs fundamentally from its counterpart in the West. The Christian West started with the conviction that truth (both cognitive and moral) and political power belonged to separate spheres. Ultimately, both power and truth originated with God, but they had distinct historical trajectories and regulated different aspects of life. The Muslims started with the opposite conviction: truth and power appeared at the same time in history and regulated the same aspects of life. In medieval Europe, the disagreement over the relationship between religious authority and political power took the form of a protracted controversy regarding the roles of church and state. In the medieval Middle East, religious authority and political power were embedded in a single, divinely sanctioned Islamic community--a congregation and state made one. The disagreement, therefore, took the form of a protracted controversy over the nature and function of the leadership of Islam itself. Crone makes Islamic political thought accessible by relating it to the contexts in which it was formulated, analyzing it in terms familiar to today's reader, and, where possible, comparing it with medieval European and modern political thought. By examining the ideological point of departure for medieval Islamic political thought, Crone provides an invaluable foundation for a better understanding of contemporary Middle Eastern politics and current world events. (shrink)

This book introduces and showcases contributions from leading international scholars on the topic of "divine action" in the world, with special attention on the ...

Meyer Cornelis Smit taught history and philosophy in the Free University at Amsterdam for a quarter century. Toward a Christian Conception of History presents the harvest of his scholarly output. The relation between God and history and the problems inherent in articulating that relation in a manner consistent with historic Christian belief and modern ideas of historical existence is the central theme of Smit's writing. Smit discusses the influence of one's world view on the practice and appreciation of history, the (...) significance of the question of the meaning of history as an answer to the a-historical-mindedness of our time, and the fundamental flaw of the modernist theory of knowledge and philosophy of science. (shrink)

The movement from fate to faith -- Freeing God -- Lucky? -- Fate, chaos, and faith -- The movement from magic to mystery -- Abracadabra, hocus-pocus -- God is in control (?) -- Unsolved mysteries -- The movement from destiny to desire -- God's activity -- God told me to -- God's dream and our purpose.

Analyzing different philosophical and theological components of Aquinas’s view regarding the relation between human agency and divine providence, the monograph shows this view to be compatibilist, based on a determinist conception of causation and an aristocratic understanding of goodness.

The first scene-by-scene philosophical study of any Shakespeare play, this book demonstrates why Shakespeare's poetic writings still arouse and sustain serious inquiry and reflection. Using a combination of philosophical rigor, political insight, and textual thoroughness, Jan H. Blits delineates the competing forms of virtue within Macbeth--the courageous public virtue of warriors like Macbeth and the internal Christian virtue evoked by Duncan. This new interpretation of Macbeth explains crucial paradoxes overlooked by previous scholars and will serve as a model for future (...) scholarship in the field. (shrink)

This is a new release of the original 1932 edition.

This book offers a nuanced understanding of God's power and draws on a rich plurality of voices to describe God as much more loving than wrathful, as persuasive rather than coercive, as more passible than impassible, and offers three claims for confidence in the idea of God.

The past three decades have seen a vigorous upsurge of interest in the philosophy of religion. Nevertheless, a relatively narrow range of topics has dominated the field. This ground-breaking volume, the effort of fifteen leading American philosophers of religion, represents a new movement in Anglo-American philosophical theology; it introduces important topics and fresh approaches to philosophical theology by centering its discussion on the relationship between God and the created universe.