On ‘doing what is right’ and ‘doing the will of God’

1967 ◽  
Vol 3 (1) ◽  
pp. 289-299
Author(s):  
Dorothy Emmet
Keyword(s):  
Practical Situation ◽  
God's Will ◽  
The Will ◽  
Will Of God

‘Doing the will of God’, or seeking to do it, is a notion close to the centre of at any rate Christian, Jewish, and Moslem religion. So too is the notion of ‘accepting’ something as God's will: Fiat voluntas tua. In the former case, the notion of ‘doing the will of God’ is invoked in connection with what would be right to do in a practical situation; in the latter in connection with happenings and circumstances outside our control and as something to be accepted rather than accomplished. I shall be concerned here with the notion of the will of God as something to be accomplished, asking what, if anything, to say that an action is in accordance with the will of God adds to saying that it is right. I shall also look at ways in which we think of relations between our wills and those of other people when we say that one person is doing the will of another person, and ask whether these help us at all in trying to see what might be meant by ‘doing the will of God’.

Davenant on the Will of God and the Divine Decrees

2021 ◽  
pp. 147-160
Author(s):  
Michael J. Lynch
Keyword(s):  
Early Modern ◽  
Extended Treatment ◽  
God's Will ◽  
Making Sense ◽  
Divine Will ◽  
God's Love ◽  
The Will ◽  
The Difference ◽  
Will Of God

This chapter discusses another important doctrine relative to John Davenant’s hypothetical universalism: the divine will. Observing that the doctrine of God’s will in early modern scholastic theology, including among Reformed theologians, involved a plethora of scholastic distinctions, the chapter shows that Davenant’s theology of the divine will was heavily influenced by these distinctions, which were themselves ways of making sense of apparent contradictory claims in Scripture. Davenant’s employment of these medieval distinctions, such as between God’s love of simple complacency and his absolute will, are given extended treatment. This chapter also gives attention to the difference between a divine conditional and an absolute will. Finally, tying all these distinctions together, this chapter explains how Davenant employs them to buttress his hypothetical universalism.

scholarly journals Pandangan Al Zamakhshshari Tentang Ayat-Ayat Pluralisme Dalam Tafsir Al-KasshaF

2019 ◽  
Vol 1 (2) ◽  
pp. 46-60
Author(s):  
Achmad Zainul Arifin ◽  
Wina Valestin Valestin
Keyword(s):  
Good Life ◽  
Religious Diversity ◽  
God's Will ◽  
The World ◽  
The Will ◽  
Will Of God

Pluralism is the most beautiful gift and sunnatullah that must be accepted in this life. In reality a country must have diversity in terms of ethnicity, culture, and even religion and Indonesia is a country with the highest application of pluralism in the world. That the country of Indonesia is a country formed from cultural, ethnic and diverse religious diversity not only one culture or one religion. Creating plurality or diversity is one of God's will, so God also creates various kinds of concepts so that plurality itself does not collide with each other even if there is a clash, then it can be resolved properly. Even in the Qur'an the plurality is highly valued, in the Qur'an there are also many verses that explain plurality. Starting from how pluralism is created, then recognizing the existence of something diferent from what is belived to appreciate any differences that exist. In the Qur'an there are guidelines in living a good life therefore Muslims are encouraged to learn and apply what is in it. Especially in understanding differences that in essence is the will of God. One of Al Zamakhsha>ri>'s opinions in his book, Al Kasyaf's interpretation, says that Allah creates a difference in this life so that people can know each other and not get caught up in their own stupidity then compete in terms of goodness.

“I Saw a Kingfisher”: Grace and Ruin in Golding's The Spire

Horizons ◽  
1993 ◽  
Vol 20 (1) ◽  
pp. 44-66
Author(s):  
D. M. Yeager
Keyword(s):  
Apple Tree ◽  
The Novel ◽  
Moral Ambiguity ◽  
William Golding ◽  
History Of ◽  
The Will ◽  
Will Of God

AbstractWilliam Golding, in The Spire, invites us to ask how we may know the will of God, and suggests that what we take to be the will of God is often simply the projection onto history of the disguised image of our private and self-absorbed desires. Though contemporary critics tend to interpret the novel as a sympathetic exploration of moral ambiguity rather than as a compelling condemnation of Jocelin's mortifying and death-dealing sin, the novel turns on the contrast between the drive toward dominion and the capacity for assent. The final salvific discovery, given form in Jocelin's mind by the experience of the apple tree and the kingfisher, is the overthrow of the will, its panicked drowning, in terrified apprehension of implacable glory and squandered gifts.

The Mystery of Jesus' Teaching about “The Son of Man”

2012 ◽  
Vol 42 (2) ◽  
pp. 70-80
Author(s):  
Edward A. Beckstrom
Keyword(s):  
Dead Sea Scrolls ◽  
Dead Sea ◽  
High Priest ◽  
The Third ◽  
Son Of Man ◽  
Third Person ◽  
The Will ◽  
The Dead ◽  
The Third Person ◽  
Will Of God

For centuries a mystery has surrounded the meaning of Jesus' term “The Son of Man” in his ministry, and today it is often called “The Son of Man Problem.” Studying “Son of Man” in all of its biblical references, and apocryphal usages, together with insights from the Dead Sea Scrolls, I propose a solution that the idiom means “Priest” or “High Priest,” but most especially “Heavenly High Priest” and is framed in the third person by Jesus because it is expressed as his destiny given by God—it is the Will of God. “The Son of Man” is distinct from Jesus own will, but is the destiny he follows. It is also the use of this term that caused Caiaphas to cry “blasphemy” at Jesus' Sanhedrin trial, who then sent him to Pilate for crucifixion, yet asserting that Jesus proclaimed himself “King of the Jews.” Caiaphas, knew, I believe, that “Son of Man” was synonymous with “High Priest.”

Aesthetics

2021 ◽  
pp. 295-308
Author(s):  
William Dyrness ◽  
Christi Wells
Keyword(s):  
Holy Spirit ◽  
Self Disclosure ◽  
Ongoing Work ◽  
The Holy Spirit ◽  
The Will ◽  
The Mind ◽  
Physical Beauty ◽  
Will Of God

Edwards’s aesthetics grounded in the ongoing work of God communicated in creation, not only lies at the centre of his thought but is increasingly recognized as one of his most original contributions to theology. Edwards’s reflection on God’s beauty emerged in the context of his work as a pastor, which allowed him to frame God’s dynamic presence in dramatic and multi-sensory categories. For Edwards Beauty glimpsed in the form of images formed in the mind reflects a consent of being; the visual beauty of symmetry and proportion is meant to move the heart to consent to the will of God reflected in creation—what Edwards calls respectively secondary and primary beauty. All creatures are types and shadows of spiritual realities; beauty and morality are linked, though only the Holy Spirit allows believers to consent to God’s self-disclosure in creation. Edwards’s neo-platonic framework allowed his reflections on the revivals to affirm physical beauty while subordinating its meaning to the spiritual, enhancing its role as revelation but diminishing its value as an end in itself.

Eugene IV and the First Dissolution of the Council of Basle

1967 ◽  
Vol 36 (3) ◽  
pp. 243-253 ◽  
Author(s):  
Loy Bilderback
Keyword(s):  
Holy Spirit ◽  
The Other ◽  
Essential Singularity ◽  
The Holy Spirit ◽  
Prime Determinant ◽  
The Will ◽  
Great Schism ◽  
The Church ◽  
Will Of God ◽  
Divine Guidance

The Council of Basle was officially charged with three basic concerns: the reform of the Church in head and members; the extirpation of heresy, particularly Bohemian Hussitism; and the attainment of peace among Christian Princes. Yet, the Council was most absorbed by, and is most remembered for, a fourth, unscheduled concern. From its outset, the prime determinant of the actions and decisions of the Council proved to be the problem of living and working with the Papacy. In retrospect it is easy to see that this problem was insoluble. One could not expect the efficient functioning of the Church if there was doubt or confusion about the will of God, and the presence of such doubt and confusion was certain so long as even two agencies could gain support for their contentions that they were directly recipient to the Holy Spirit. Singularity of headship was absolutely necessary to the orderly processes of the Church. Yet the contradiction of this essential singularity was implicit at Constance in the accommodation, by one another of the curialists, the protagonists of an absolute, papal monarchy, and the conciliarists, who sought divine guidance through periodic General Councils. This accommodation, in turn, was necessary if the doubt and confusion engendered by the Great Schism was to be resolved. At Basle, this contradiction was wrought into a conflict which attracted a variety of opportunists who could further their ancillary or extraneous ends through a posture of service to one side or the other, and in so doing they obfuscated the issues and prolonged the struggle.

scholarly journals Hamba Tuhan sebagai Aktor Utama di Era Transisi dari Specialization kepada Globalization (Eksposisi Konteks Postmodern dan Teks Efesus 5:15-21)

2019 ◽  
Vol 3 (1) ◽  
pp. 39-48
Author(s):  
Stevri Indra Lumintang
Keyword(s):  
Transition Period ◽  
Great Change ◽  
Main Role ◽  
God's Will ◽  
The Will

The movement of globalization caused postmoderns to "replace the modern worldview" with "postmodern worldview". That means there are massive and fundamental changes. Therefore, this transition period is a period of great change, which is not easily accepted by many people because it has caused many major problems with humanity. Globalization presses in many directions, so that nothing is lost. Globalization has made many people and organizations become voracious and ferocious. That means using the time available. Nothing is greater than God's will. The will of globalization is under God's will. This is the strong foundation of a servant of God acting as the main actor of globalization. The main role of God's servants as the main actor of globalization, namely preaching the Word.  Gerakan globalisasi menyebabkan kaum postmodern “mengganti worldview modern” dengan “worldview postmodern”. Itu artinya terjadi perubahan besar-besaran dan mendasar. Karena itu, masa peralihan ini merupakan masa perubahan besar, yang tidak mudah diterima oleh banyak orang karena telah menyebabkan banyak masalah yang besar terhadap humanistas.  Globalisasi menekan ke banyak arah, sehingga tidak ada yang luput dari pengaruhnya. Globalisasi telah membuat banyak orang dan organisasi tertentu menjadi rakus dan ganas tiada ampun. Itu artinya menggunakan waktu yang ada. Tidak ada yang lebih hebat dari pada kehendak Allah. Kehendak globalisasi berada di bawah kehendak Allah. Inilah dasar yang kuat dari seorang hamba Tuhan berperan sebagai aktor utama globalisasi. Peran utama hamba Tuhan sebagai aktor utama globalisasi, yaitu memberitakan Firman.

scholarly journals The Problem of Eternity of the World in the Philosophical-Theological Theory of Grigor Tatevatsi

wisdom ◽  
2017 ◽  
Vol 8 (1) ◽  
pp. 95
Author(s):  
Seyran ZAKARYAN
Keyword(s):  
Necessary Being ◽  
The World ◽  
The Will ◽  
The Creation ◽  
Providence Of God ◽  
Do So ◽  
Will Of God

The famous Armenian theologian and philosopher Grigor Tatevatsi (1346-1409) in his teaching tries to compare the biblical truth of creation with the philosophical postulate regarding the eternity of the world. Principally, being a creationist thinker, he criticized the theories that made the Materia co-eternal to God, meanwhile, he proposed the following arguments regarding the eternity of the world: a) before the creation the world existed actually by influence in the providence of God as an immaterial paradigm; b) the world is eternal because it is linked to eternity; c) the God is the eternal and always actual being, therefore the world was created eternal and the eternal is the necessary being which never can become none-being; d) the will of God is unchangeable, He cannot make the created world become non-being otherwise His will would change; e) the God does not make the world become non-being not because He is unable to do so but due to the boundless goodness; f. the world is eternal because the four elements and qualities that are the basis of it, are eternal. Therefore, even though the arguments proposed by Tatevatsi are based on and contain typical ideas of Neoplatonism, one has to take into account that he speaks of the eternity of the created world rather than co-existence of world with the God.

scholarly journals Evangelical Responses to the Question of Religious Pluralism

2021 ◽  
Author(s):  
◽  
Cecily May Worsfold
Keyword(s):  
Sixteenth Century ◽  
Religious Pluralism ◽  
Core Beliefs ◽  
Major Work ◽  
Contemporary World ◽  
The Will ◽  
Evangelical Movement ◽  
Will Of God

<p>The relatively recent rise of religious pluralism has significantly affected the evangelical movement, the roots of which are traceable to the sixteenth century Reformation. In particular, the theological implications of religious pluralism have led to debate concerning the nature of core beliefs of evangelicalism and how these should be interpreted in the contemporary world. While evangelicals continue to articulate a genuine undergirding desire to “honour the authority of Scripture”, differing frameworks and ideals have led to a certain level of fracturing between schools of evangelical thought. This research focuses on the work of three evangelical theologians – Harold Netland, John Sanders and Clark Pinnock – and their responses to the question of religious pluralism. In assessing the ideas put forward in their major work relevant to religious pluralism this thesis reveals something of the contestation and diversity within the evangelical tradition. The authors' respective theological opinions demonstrate that there is basic agreement on some doctrines. Others are being revisited, however, in the search for answers to the tension between two notions that evangelicals commonly affirm: the eternal destiny of the unevangelised; and the will of God that all humankind should obtain salvation. Evangelicals are deeply divided on this matter, and the problem of containing seemingly incompatible views within the confines of “evangelical belief” remains. This ongoing division highlights the difficulty of defining evangelicalism in purely theological terms.</p>

scholarly journals Ezekiel 18 and Human rights

2000 ◽  
Vol 21 (3) ◽  
Author(s):  
H.F. Van Rooy
Keyword(s):  
South Africa ◽  
Human Rights ◽  
Old Testament ◽  
Holiness Code ◽  
Book Of The Covenant ◽  
The Will ◽  
Divine Punishment ◽  
Divine Law ◽  
Will Of God

In South Africa the debate on Human Rights gained new impetus after the implementation of the interim constitution in 1994, followed by the new constitution in 1996, containing a charter of fundamental Human Rights. The question to be answered by this paper is whether Ezekiel 18 can contribute to this debate. This paper firstly discusses the question whether the Old Testament can be used in the debate on Human Rights. This is followed by a discussion of Ezekiel 18, with emphasis on the transgressions listed in this chapter in their Israelite context. Many of these injunctions are related to the laws of Deuteronomy, the Book of the Covenant and the Holiness Code. These injunctions are studied against the background of Israelite law in general and the three codes mentioned above in particular. Finally, the implications of Ezekiel 18 for the issue of Human Rights are discussed. The violation of rights of people guaranteed by divine law is seen as one of the major causes of divine punishment. God's law was meant to create a society found on justice. An unjust society is in contradiction to the will of God, according to Ezekiel 18. The implications of this view for the debate on Human Rights in South Africa need to be taken into consideration.

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