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Religious Studies, 1978
In the preface to his book God the Problem, Gordon Kaufman writes ‘Although the notion of God as agent seems presupposed by most contemporary theologians … Austin Farrer has been almost alone in trying to specify carefully and consistently just what this might be understood to mean.’
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In the preface to his book God the Problem, Gordon Kaufman writes ‘Although the notion of God as agent seems presupposed by most contemporary theologians … Austin Farrer has been almost alone in trying to specify carefully and consistently just what this might be understood to mean.’
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2021
Abstract This chapter probes the relationship of divine action to historical processes by looking at the creation of the modern state of Israel and its relationship to the Jewish people. The establishment of Israel has been described by many writers as a miracle of God.
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Abstract This chapter probes the relationship of divine action to historical processes by looking at the creation of the modern state of Israel and its relationship to the Jewish people. The establishment of Israel has been described by many writers as a miracle of God.
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Modern Theology
Abstract “Divine action must be strictly ‘coincident’ with uninterrupted finite action”, is the theorem, inspired by reading Austin Farrer, that dominates Rowan Williams’ Christ the Heart of Creation.
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Abstract “Divine action must be strictly ‘coincident’ with uninterrupted finite action”, is the theorem, inspired by reading Austin Farrer, that dominates Rowan Williams’ Christ the Heart of Creation.
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2021
Abstract The world picture disclosed by classical physics, beginning with Kepler, Galileo, and Newton and continuing until the early part of the twentieth century, was increasingly deterministic. The prevailing metaphor was that of a clock: as a clock is wound up and runs in an entirely predictable way which can be known from its initial
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Abstract The world picture disclosed by classical physics, beginning with Kepler, Galileo, and Newton and continuing until the early part of the twentieth century, was increasingly deterministic. The prevailing metaphor was that of a clock: as a clock is wound up and runs in an entirely predictable way which can be known from its initial
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Harvard Theological Review, 1987
The general concern of Austin Farrer's deservedly well-known approach to our discernment of God's activity in the world is to ground it in our knowledge of our own selves as agents, especially as we interact with God as Divine Agent. In his book The Glass of Vision, Farrer develops an account of how this overall approach applies to the concept of ...
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The general concern of Austin Farrer's deservedly well-known approach to our discernment of God's activity in the world is to ground it in our knowledge of our own selves as agents, especially as we interact with God as Divine Agent. In his book The Glass of Vision, Farrer develops an account of how this overall approach applies to the concept of ...
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Timelessness and Divine Action
2001In our discussion of the personalist objection to divine timelessness, we deliberately restricted ourselves to a consideration of that state of affairs—which according to Christian theology is metaphysically possible—of God’s existing alone sans creation, and we saw no reason to think that in such a state God could not be both timeless and personal. We
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2019
This introduction reconstructs how the meaning of fanaticism evolved in relation to theories of state and mind in the sixteenth and seventeenth centuries, from Luther to Locke. In the radical German Anabaptist claim that self-annihilation could turn an individual into an instrument of God’s violence can be located a primal scene for fanaticism that has
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This introduction reconstructs how the meaning of fanaticism evolved in relation to theories of state and mind in the sixteenth and seventeenth centuries, from Luther to Locke. In the radical German Anabaptist claim that self-annihilation could turn an individual into an instrument of God’s violence can be located a primal scene for fanaticism that has
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2009
Abstract One familiar and contentious response to the growth of scientific knowledge insists that long-established ways of thinking about God and God's relation to the world can no longer be sustained if we take seriously emerging new understandings of the world.
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Abstract One familiar and contentious response to the growth of scientific knowledge insists that long-established ways of thinking about God and God's relation to the world can no longer be sustained if we take seriously emerging new understandings of the world.
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