The Bible, Knowledge of God and Dei Verbum

How may an inquiring person fittingly look upon the Bible? In what manner can a person's attention to the Bible assist them to knowledge? For a Catholic Christian analysis, what ideas are suitable about the place of the Bible in relations between God and humans, and in appropriation by a person today of whatever divine disclosure or revelation is at hand? This article outlines reflections on these matters. Links are apparent with key points in Vatican II’s Dei Verbum. The first of four sections concerns a fundamentalist outlook. Section II has to do with certain limited but significant ways in which a person may look on the Bible: ways similar to ways in which a person may look on other texts. Section III pauses on inquiries into ‘deep, inner’ matters of life where the person inquiring does not proceed from a perspective of Catholic Christian faith. Section IV surveys a broad range of thoughts that may aptly be endorsed from within a perspective of Catholic Christian faith. The thoughts concern the nature of the situation by which a Catholic Christian person today can advance in knowledge of God: in appropriation of divine disclosure. Ways in which a person may look on the Bible that go beyond those exhibited earlier are now made explicit. (The article fully allows that numerous views held by one or another follower of Jesus who does not adhere to Roman Catholicism may, in respects at stake, harmonize with a Catholic Christian faith‐perspective.)     

Word of God or Witness? Issues in Christian Biblical Hermeneutics

This article gives a historical overview of the main issues and problems facing Christian interpreters of the Bible. The Christian understanding of the Bible is influenced by two main factors. On the one hand, Christians believe that God revealed himself and was present in the life, ministry, teaching, death and resurrection of Jesus of Nazareth. In other words, Jesus is the one Word of God. On the other hand, Christians believe that the Bible is inspired Holy Scripture, containing the revelation of God. There is a tension between these two approaches, as one locates the divine revelation in the person of Jesus of Nazareth, the other in the Holy Book. The article argues that this tension has been a major creative driving force in the history of Christian biblical interpretation. It traces the main strategies with which Christian interpreters have approached the Bible in order to reconcile these two elements, or in which they have allowed one to overrule the other. This will provide an introduction to the key approaches and methods in Christian biblical interpretation.     

The Patience of God the Creator: Reflections on Genesis 1:1–2:4a

This article proposes that Genesis 1:1–2:4a be read in terms of an exercise of divine patience – an act of ‘letting be’ and ‘letting happen’ wherein God establishes, guides, waits on and endorses the free action of non‐human creatures. It first articulates a doctrine of creatio ex nihilo, affirming that God is solely responsible for the establishment of a dynamic, complex and valuable cosmos. Next, it contends that God's creative efforts include the empowerment of non‐human creatures who reward God's patience and commit themselves to the task of creatio cooperativa. It then argues that the emergence of human beings is a creative act undertaken by God and non‐human creatures, such that the human bears both the imago dei and the imago mundi. In conclusion, the article considers the relationship of divine and human action, the limits of the idiom of causality, and the possibility of developing a doctrine of creation in light of the witness of the Hebrew Bible.     

Abstracts of the Major Articles

Aquinas tried to establish his metaphysics of creation theologically and philosophically. Crea- ting belongs to God alone, as means that it is God＇s divine action. For God, as to its essence, is nothing but pure act. The essence of creation is creatio ex nihilo, as means that God the Creator alone creates the entire world out of nothing. Since God is the giver of being, the first principle a- lone, creating is but to give being. And the creatures, as to their existence, were created by God. Although all the things come from God absolutely, they have their own participated being and good. As a new theological paradigm, Aquinas＂ metaphysics of creation was a philosophical ex- pression of the Bible sentence, namely, ＂In the beginning God creates heaven and earth. ＂     

To Know and Be Known: An Intimacy‐Based Explanation for the Gender Gap in Biblical Literalism

We assess the gender gap in U.S. Christianity by examining in a national sample (Baylor Religion Survey 2010) a particularly robust measure of religiosity: biblical literalism. Women are more likely to report biblical literalism than men in bivariate comparisons, but we argue that intimate attachment to God is a related intervening mechanism. The results of this study indicate: (1) intimate attachment to God is associated with more literal views of the Bible, (2) after accounting for attachment to God women are no longer associated with increased literalism, (3) divine proximity‐seeking behaviors are associated with more literal views of the Bible, (4) proximity‐seeking moderates the relationship between attachment to God and Bible views, and (5) gender moderates the relationship between both attachment to God and proximity‐seeking behaviors and Bible views. The evidence presented here provides a plausible mechanism by which gender differences in biblical literalism may be accounted for.     

God and Personality

Among the traditional list of divine attributes it is commonly said that God is a person. Making a distinction between being a person and having a personality, it is argued that God cannot be a person because it makes no sense to think of him as having a personality. Problems with the notion of divine personality are considered stemming from God's perfection, his infinity, his omniscience, his rationality, his morally good nature and his gender neutrality. Three generic types of response to these problems are considered, but each is found wanting. It is concluded that the problems with personality apply as much to the human case as to the divine.     

The Devil's Dilemma in Flaubert' Saint Antony

In La Téntation de Saint Antoine Gustave Flaubert dramatizes a philosophical exchange about the nature of divine providence and the efficacy of petitionary prayer. The Devil and Antony consider the question of whether God can be called upon for relief from suffering. The Saint assumes as popular religion teaches that it is possible to ask for God's help in emergency situations, while the Devil poses a dilemma to challenge Antony's faith. The Devil seeks to expose contradictions in some of the beliefs Antony holds about God's infinite perfection. The Devil's argument purports to prove that God is not a person, and that for this reason God is inaccessible to human interaction. The Devil's dilemma is supposed to be this:
(1) If God as an infinitely perfect being created the universe, then divine providence is not needed [does not exist].
(2) If divine providence is needed [exists], then the universe is defective [not the creation of God as an infinitely perfect being].
Although these look at first to be the opposite poles of an excluded middle, propositions (1) and (2) are mere contrapositives. Since the Devil's propositions (1) and (2) are logically equivalent, the Devil can only proceed to the conclusion that God does not exist or that divine providence is not needed or does not exist paradoxically by assuming that God exists or that divine providence is needed or exists. Yet if divine providence is needed or exists, then God exists as its divine source. If the Devil is supposed to succeed by logic, his dilemma as Flaubert portrays it is powerless to prove that the only reasonable religious attitude is an impassionate metaphysical acknowledgement of the existence of an impersonal infinitely perfect Substance, which is absolute unchanging unmoveable Being.     

Two Biblical Motifs of Divine Violence as Resources for Meaning-Making in Engaging Self-Blame and Rage after Traumatization

This theoretical essay addresses issues related to employing spiritually integrated therapeutic dialogue with trauma survivors for whom the Bible is a significant source of meaning-making. The discussion focuses on two common biblical motifs that involve violent depictions of God: one that construes the suffering of God’s people as divine punishment and one that imagines divine violence as a consequence enacted upon those who violate God’s people. It is argued that these motifs can function as symbolic representations with a capacity to facilitate interpretation of traumatic experience in an adaptive manner. Psychological insights into the effects of trauma, and recovery from those effects, reveal an adaptive functionality for biblical motifs that depict the subject’s suffering as divine punishment and that imagine divine violence being carried out upon those who violate the subject. Understanding that functionality, in turn, offers a resource for engaging in spiritually integrated therapeutic dialogue with trauma survivors.     

Divine timelessness: A coherent but unfruitful doctrine?

The author argues in this article that it is possible to have a consistent and coherent version of the doctrine of divine timelessness. Towards the objection that a timeless God cannot act it is defended that a timeless God can certainly act in the world and can love human people. In spite of the consistency and coherence of the doctrine of divine timelessness, however, the author has serious problems with the fruitfulness of this doctrine when it comes to essential practices of the Christian faith, such like seeking help from God, loving God, and prayer.     

Difficulties in Defining the Concept of God: Kierkegaard in Dialogue with Levinas,Buber, and Rosenzweig

This article investigates difficulties in defining the concept of God by focusing on the question of what it means to understand God as a ‘person.’ This question is explored with respect to the work of Søren Kierkegaard, in dialogue with Franz Rosenzweig, Martin Buber, and Emmanuel Levinas. Thereby, the following three questions regarding divine ‘personhood’ come into view: First, how can God be a partner of dialogue if he at the same time remains unknown and unthinkable, a limit-concept of understanding? Second, if God is love in person and at the same time a spiritual reality ‘between’ human agents, in what ways are his personal and trans-personal traits related to each other? Third, what exactly is revealed through God’s ‘name’? By way of an inconclusive conclusion, divine personhood is discussed in regard to prayer, where the problems of predication that arise in third-personal speech about God are linked with the second-personal encounter with God.

     

Review Essay: Theology as Talking About a God Who Talks

By placing divine speech acts at the center of philosophical theology in Divine discourse: Philosophical reflections on the claim that God speaks , Nick Wolterstorff joins in the task of overcoming onto-theology and calling theology, including philosophical theology, back from Athens to its home in Jerusalem. His creative accounts of indirect discourse illumine ways in which God can be said to speak through the Bible. There are important but undeveloped political implications to the notion that God is a member of the speech community to which we also belong.     

Mission to Persons with Disabilities

The human ego pushes some people to think that a wall of separation should be built, with the rich and the poor in their camps and the weak and the strong living separately. People with disabilities are victims of this separation, often considered as being apart, labelled as “the others.” However, the love of God pushes us to consider the others, whatever their differentiation, as the image of God created to live in relation with other humans. Thus, the mission to people with disabilities is a transformative love that releases actions of justice. This article frames the text of 1 Samuel 9, 1‐11, in Missiology Studies and Contextual Bible Studies from a disability perspective. It also re‐reads the text according to an African context, more precisely the Democratic Republic of Congo. The paper uses the “see, judge and act” approach: the author’s experience as a scholar and a woman living with disability will aid critical analysis, leading to recommendations.     

ECCLESIAL EXISTENCE: PERSON AND COMMUNITY IN THE TRINITARIAN ANTHROPOLOGY OF ADRIENNE VON SPEYR

Best known for her extraordinary influence upon Hans Urs von Balthasar, Adrienne von Speyr is perhaps overshadowed by the same. Here is an effort to expose her profound mystical insights concerning the specifically Trinitarian dimension of anthropology. Of key significance is the concept of surrender, whereby the human person participates in the fundamental disposition of Christ, whose self-gift is revealed as obedient receptivity vis-à-vis the Father and loving generosity vis-à-vis the world. This in turn is revelatory of the eternal surrender of each divine Person to the Others in a continuous exchange of love. The human person thus participates in divine life by the means that characterize it: love of God and neighbor.     

“You knit me together in my mother’s womb”: a theology of creation and divine action in light of intersex

ABSTRACT

Some Christian theologians and intersex Christians maintain that intersex is part of God’s good and intended creation, in contrast to those who view intersex as a pathological result of fallen nature. The former claim that intersex bodies “are how God made them” and that “God does not make mistakes;” however, these statements risk implying a belief in special creation or divine intervention, two theological positions which have been challenged by evolutionary theory and contemporary natural sciences. This paper provides a more nuanced theology of creation and divine action as a foundation for a positive theology of intersex. Drawing from the work of Thomas Aquinas on primary and secondary causality, the author argues that God, as primary cause, creates the intersex person through the free interplay of secondary causes, in the same way and to the same extent that God acts in the creation of every other person.     

The Responsiveness of Pure Actuality: Unmediated Agency,Linguistic Potentiality and the Divine Accommodation of Speech Acts

This article builds upon the trinitarian theology of Thomas Weinandy, applying his elaboration of Aquinas' notion of God's pure actuality to the matter of linguistic agency. In particular, the seemingly contradictory claim will be made that God is more responsive to us (properly understood) precisely because he cannot perform the act of response. Rather, God reveals the pure act that is himself through what the article terms notional responses. These are the epistemological accommodations of his pure actuality to finite human persons in the form of speech acts as humans change in their relation to God. In understanding God's communicative agency as such, divine transcendence will be shown to establish divine immanence rather than to stand at odds with it.     

The “Loving Parent” analogy

A crucial part of William Rowe’s evidential argument from evil implies that God, like a loving parent, would ensure that every suffering person would be aware of his comforting presence. Rowe’s use of the “loving parent” analogy however fails to survive scrutiny as it implies that God maximally loves all persons. It is the argument of this paper that no one could maximally love every person; and whatever variation there is in the divine love undercuts the claim that every suffering person would be aware of the divine presence.     

Modern Philosophy,the Subject,and the God of the Bible

In my paper, I undertake to show that the God of the Bible is the subject of modern philosophy, i.e., that philosophy is biblical and that the Bible is philosophical. Central to the argument of my paper is an analysis of the fundamental difference between the philosophy of Aristotle (consistent with Socrates and Plato), as based on the law of contradiction and thus on the contradictory opposition between necessity and existence, and the philosophy of, in particular, Spinoza and Kant, as based on the transcendental logic of the necessary relationship of thought and existence. Thus, I argue that the ontological argument (proving the existence of God) demonstrates the necessary existence of the thinking subject and of the subject thought, at once human and divine. In short, metaphysics is practical reason, the practice of doing unto others what you want others to do unto you, and reason is metaphysical practice, the practice of proving that there is one thing that you, a subject, cannot think without it necessarily existing, and that is the other subject (the neighbor/God).     

Covenants and Commands

Robert Adams’s account of divine command theory argues that moral obligations are idealized versions of everyday social requirements. One type of social requirement is the ordinary demand one person makes of one another. Its idealized version is the perfect command a perfect God makes of those he loves. This paper extends Adams’s account of moral obligation by considering another kind of social requirement: promises. It argues that we can understand a divine covenant as an idealized version of a promise. Promisers take on social requirements to promisees when they make promises. Analogously, God takes on obligations to humans when God makes covenants with them. Divine command theorists might fear that this makes God subject to moral rules not of his own choosing. This paper considers these fears and argues that they are unwarranted.     

THE OBJECTIVITY OF OBLIGATIONS IN DIVINE MOTIVATION THEORY: On Imitation and Submission

To support her divine motivation theory of the good, which seeks to ground ethics in motives and emphasize the attractiveness of morality over against the compulsion of morality, Linda Zagzebski has proposed an original account of obligations which grounds them in motives. I argue that her account renders obligations objectionably person‐relative and that the most promising way to avoid my criticism is to embrace something quite close to a divine command theory of obligation. This requires her to combine her desired emphasis on the imitation of God with a contrasting emphasis on submission to God. I conclude that her divine motivation theory of the good, if it is to have an adequate account of obligation, is dependent on a divine will or divine command theory of obligation.     

A Jewish Modified Divine Command Theory

We claim that divine command metaethicists have not thought through the nature of the expression of divine love with sufficient rigor. We argue, against prior divine command theories, that the radical difference between God and the natural world means that grounding divine command in divine love can only ground a formal claim of the divine on the human; recipients of revelation must construct particular commands out of this formal claim. While some metaethicists might respond to us by claiming that this account leads to an inability to judge between better and worse constructions of the commanded life, we propose that an analysis of the human response to divine love—theological eros—can be the basis for an articulation of a philosophical theology (in our case, negative theology) that can guide the religious believer toward generating particular principles for ethical action that are grounded in an account of divine action. By linking divine command to imitatio Dei, the believer can have confidence that her imitative acts of God are not inaccurate constructions of the commanded life.