The Divine Spirit as Causal and Personal: with Michael L. Spezio, “Social Neuroscience and Theistic Evolution: Intersubjectivity, Love, and the Social Sphere”; David Fergusson, “Humans Created According to the Imago Dei: An Alternative Proposal”; Thomas F. Tracy, “Divine Purpose and Evolutionary Processes”; Thomas Jay Oord, “The Divine Spirit as Causal and Personal”; and John W. Cooper, “Created for Everlasting Life: Can Theistic Evolution Provide an Adequate Christian Account of Human Nature?”
Theists in general and Christians in particular have good grounds for affirming divine action in relation to twenty-first-century science. Although humans cannot perceive with their five senses the causation—both divine and creaturely—at work in our world, they have reasons to believe God acts as an...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Wiley-Blackwell
2013
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| In: |
Zygon
Year: 2013, Volume: 48, Issue: 2, Pages: 466-477 |
| Further subjects: | B
Nature
B Intervention B Creation B Causation B Relational B Divine Action B Process B Kenosis B Coercion B Alfred North Whitehead B Open Theism B Love B Christian |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 245 | 1 | 4 | |a The Divine Spirit as Causal and Personal: with Michael L. Spezio, “Social Neuroscience and Theistic Evolution: Intersubjectivity, Love, and the Social Sphere”; David Fergusson, “Humans Created According to the Imago Dei: An Alternative Proposal”; Thomas F. Tracy, “Divine Purpose and Evolutionary Processes”; Thomas Jay Oord, “The Divine Spirit as Causal and Personal”; and John W. Cooper, “Created for Everlasting Life: Can Theistic Evolution Provide an Adequate Christian Account of Human Nature?” |
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| 520 | |a Theists in general and Christians in particular have good grounds for affirming divine action in relation to twenty-first-century science. Although humans cannot perceive with their five senses the causation—both divine and creaturely—at work in our world, they have reasons to believe God acts as an efficient, but never sufficient, cause in creation. The essential kenosis option I offer overcomes liabilities in other kenosis proposals, while accounting for a God who acts personally, consistently, persuasively, and yet in diversely efficacious ways. We can reasonably infer that the love, beauty, and truth expressed in creation derive from divine and creaturely causation. | ||
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