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This article argues that the tension identified by maximalist interpreters in Barth's theology between his concrete identification of Jesus Christ with the essence of God and affirmation of counterfactual possibilities is motivated by Barth's theology that God is the absolute person. Barth's theology of divine personhood includes an element of self‐mastery over Godself. It is demonstrated that Barth uses the concept of decision and counterfactual claims to secure God's Lordship over Godself and avoid any necessity of compulsion in God's actions. God is the absolute person, a self‐determining and self‐motivated intentional agent, which Barth utilises to secure God's irreducible, full presence in God's gracious turning towards us in revelation and reconciliation. [ABSTRACT FROM AUTHOR]

The Cosmos was made, built, rebuilt and restored by the generative and regenerative power of the divine verb "to Be" ("sa Fie" - in Romanian), first time used as a divine utterance, then appropriated and uttered by man through Virgin Mary. The verb "To be" is related to concept of "being" - a philosophical and theological ideea with metaphysical resonance, which talks about the essence of the world, or reffering to the divine, the ultimate reality, the very existence of God. The One God revealed to Prophet Moses by the Holy Name - "I am Who I Am" - YHWH, meaning the divine Existence and true Reality. The Triune God revealed as a multi - personal Essence or Being. On one hand, the theology of being2 or onto-theology of God is mostly a western venue (anglo-saxon or german) of philosophical and scholastic thinking starting with catholic theologian Duns Scotus3 and continued later by modern philosophers Kant and Heiddeger. However, "I Am" is not "Is". There is a qualitative difference on how western and eastern Christian theologians approach the doctrines reffering to the divine Being or Essence and divine Ipostas or Person. Among others, this difference is reflected in the theology of grace, a created divine gift in Western view or uncreated energies/works in Eastern view. The Western theology tends to be focused on Being while loosing the fine theological refinement developed by the Eastern Fathers when referring to the uncreated workings of the divine Ipostases. The divine Being exists only as an ipostatic Reality, which is connected to the world thru personal energies. The Being works Ipostatic and Personal. That's why the Eastern theology is Christ - centered, Person - centered not Being - centered. The modern neo-patristic theology is also personalist. [ABSTRACT FROM AUTHOR]

The article suggests important elements to understanding Spiritual Exercises concerned with conversion. The elements discussed are quest for God, method of perception and understanding of life dynamism and momentum, discernment of the Holy Spirit, confronting obstacles to attain the good life, recoiling in horror and embracing grace, as well as practice of gentleness by following the Holy Spirit and life of Christ.

The article explores theologian Karl Rahner's understanding of God as absolute mystery, nature and grace and suggests principles for the pastoral counseling of undergraduates to guide them into relationships of love with God. Topics discussed are transcendental knowledge of God rooted in experience of his creations, knowledge of God as an a priori openness, Thomistic theology of gratuitous or created grace that justifies and sanctifies a person, and beatic vision of God's work through grace.

The article explores the modern distrust of God as a threat to human freedom. The teachings on the relationship between freedom and grace sustained by the Spanish theologian Luis de Molina have some features that could be related to this distrust. Divine providence is preserved in his system by a somewhat deterministic conception of the human psyche. Thus, freedom is not completely safeguarded but a certain suspicion about Divine power is introduced nevertheless. As an answer to these difficulties, the author proposes an alternative Thomist consideration to contemplate the relationship between God and man in a harmonious way. [ABSTRACT FROM AUTHOR]

This article argues that views of sin and salvation are shaped by one's view of God. Thus, whenever it is thought that God is a metaphor that theologians can change to attain a desired social or psychological result, then the true meaning of sin and salvation are lost. Relying on Karl Barth's view of Jesus as the Judge judged in our place, this article argues against ideas that sin can no longer be understood as self-will, and that salvation must be understood only as our working for a better world. Such views fail to recognise that, since only God can reveal God, the true meaning of sin is and remains most visible today in our attempts to redefine God and salvation in social and psychological rather than strictly theological terms. [ABSTRACT FROM AUTHOR]

Based on the doctrine taught by St. Alphonsus Maria Liguori and St. Thomas Aquinas, this work demonstrates the legality of invoking the so-called "living saints" as intercessors before God: our brothers and sisters in the faith who persevere in the state of grace. The pious custom of invoking them, as testified by various writings and hagiographic accounts, may be observed in the lives of all saints who were canonized after their respective beatification processes. The people of God, who truly participate in a peculiar gift of discernment, identify the practice of heroic virtues and exemplary Christian life. Therefore, these "living saints" are spontaneously invoked as intercessors even from a distance. At the same time, they receive warm demonstrations of respect and veneration. However, as history attests, such demonstrations of appreciation are not well understood by some members of the ecclesiastical hierarchy. This work concludes verifying that such expressions of piety and devotion are clearly explained in the light of the Theology of Grace and the Theology of Divinization. Thus, they are in full harmony with canonical norms and Catholic Doctrine regarding the honor the Church renders the saints. [ABSTRACT FROM AUTHOR]

One of the main findings of John Barclay's Paul and the Gift is that divine grace was everywhere in ancient Judaism, but not everywhere the same. Though Barclay does not emphasize this point, something similar could be said about the worthiness or merit of the recipients of grace. Human worthiness is everywhere in Judaism and Christianity, but not everywhere the same. This article situates Barclay's account of human worthiness relative to other possible configurations. According to Barclay's Paul, the Christ‐gift is given without regard for the worth of the recipients, but this same gift remakes those to whom it is given, enabling them to become worthy of God. This account of human response places Barclay in surprisingly close proximity with non‐Protestant Augustinian streams of interpretation. [ABSTRACT FROM AUTHOR]

An introduction to the journal is presented which discusess topics within the issue including God's mercy, the relationship between the theological reality of divine grace and its concrete effects on human beings in bodies and in time; and Paul's theology of grace.

The article explores the intellectual relationships of philosopher Jacques Maritain and theologian Reginald Garrigou-Lagrange on the permission of evil as it pertains to sin, reprobation and antecedent permissive decree. Topics discussed include neo-Bazinian position that God is an indirect cause of evil actions, dysymmetry between good and evil, shatterable motion that causes a free agent do moral good, reprobation as a positive exclusion from God's glory, and sufficient and efficacious grace.

In this paper I argue against two prevailing views of Kant's Religion. Against commentators such as Michalson and Quinn, who have argued that Kant's project in Religion is riddled with inconsistencies and circularities, I show that a proper understanding of Kant's views on grace reveals these do not exist. And contra commentators that attribute to Kant at best a minimalist conception of grace (e.g., Wood 1991 and Pasternack 2014), I show that Kant's view of it is remarkably robust. I argue that Kant works with three different conceptions of grace. These are: a) grace and the God within, b) grace and the transformation of the fundamental orientation, and c) grace that can be laid hold of; the first and the last play a significant role in his philosophy of religion. [ABSTRACT FROM AUTHOR]

Few issues have been as divisive for the contemporary church as the doctrine of irresistible grace. In the debates surrounding this doctrine, there has been an overwhelming tendency for theologies of grace to focus on the effects that grace has on particular human beings. Alongside this tendency, there has arisen a danger that we forget that God's grace is God's grace; that it is God's free, personal, and beneficent disposition and action. In this article, I turn to Karl Barth to consider a way forward for interpreting the irresistible nature of grace that does not focus on its effectuality but on its theocentric, participative, and covenantal character. [ABSTRACT FROM AUTHOR]

The author presents his views on the spiritual gifts mentioned in the Paul's ministry lists and its evidences found in the history of the Christian church. It informs that the Apostolic Fathers (AFs) have mentioned about the history of spiritual gifts in Apostles, where the gifts are treated as the God's grace for building the church. The article refers and demonstrates the AFs thoughts on the spiritual gifts and their representation in the theology.

Talking about a gracious God in a meaningful way calls for a recognition of one's experience. Discovering a gracious God changed Luther's way of doing theology, and demonstrates how Luther's theology was shaped by his experience. Feminist theologians have made a conscious appeal to women's experience, particularly their experience of violence within a patriarchal social structure. This particular experience has to shape how we talk about a gracious God to victims/survivors of violence against women. [ABSTRACT FROM AUTHOR]

This article explores Wesley's directive to "break the will" of the child in order to achieve obedience, which he saw as the foundation for faith formation, and offers implications o f this directive for Christian education today. Wesley saw children as capable of experiencing the full grace of God and possessing the ability to grow in grace. Wesley also realized that a child's natural tendency was to seek his or her own way and please self. Wesley urged parents and ministers to break the will of the child and move the child from seeking after selfish desires to obedience. He suggested that obedience to the parent must first be achieved before a child could learn obedience to God and called for Christian education that resulted in obedience to be consistent, personal, mild, loving, and Spirit-led. [ABSTRACT FROM AUTHOR]

An evangelical doctrine of God is concerned with not only the unfolding of the logic of God's free grace but also the antecedent conditions whereby God is said to be gracious. In this article I demonstrate the extent to which for Karl Barth grace demands a "back-ward reference," indeed the immanent processions of the Son and Spirit as the basis for their missions. Accordingly, I advance the notion that the question of antecedence-- the "whence"--represents not simply a formal but rather a material concern, a concern which the Reformed appreciate. I unfold this contention with respect some New Testa-ment texts and in relation to two doctrines, namely the doctrine of the divine attributes and that of the hypostatic union. [ABSTRACT FROM AUTHOR]

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The article tackles the question of salvation of the unevangelised from the perspective of divine covenants. It argues that membership in the covenant community was never the boundary of God's redemptive work and knowledge of revelation which God has entrusted to that community was not necessary for the Spirit to create saving faith in the people's heart. The article also comments that people are responsible within the covenant framework in which they live.

I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God--what is good and acceptable and perfect. For by the grace given tome I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. (Romans 12:1-3) [ABSTRACT FROM AUTHOR]

2 Kings 13 has a cluster of theological vocabulary and motifs that occur only here in Kings (and sometimes only here in all the Former Prophets): the cycle of Judges, the description of Yahweh as ‘gracious and compassionate’ and reference to the covenant with ‘Abraham, Isaac and Jacob’. The cluster, including the narration of the unusual interaction between Jehoash and Elisha and of the corpse that came to life on touching Elisha’s bones, points to a message of hope for Israel. The message is reinforced by similarly unusual features in 2 Kgs 14.23-29, the account of Jeroboam II and mention of the prophet Jonah. The future, even beyond the death of exile, depends not on a change of behaviour by Israel, but on the grace of God who delivers. [ABSTRACT FROM AUTHOR]

Drawing upon Scripture as his source, Calvin developed a metaphysics; a large and unifying vision, significantly altering the terms he shared with theological writers generally. Calvin understood reality to take its character chiefly from the mutual awareness of God and humankind. Humans are blessed with an innate consciousness of God, and they marvel at the divine handiwork set amid the magnificence of all the divine works in creation. Even though human life is diminished by a ''total depravity,'' God's loving attentiveness to humankind means that even the reality of sin is outdone by the greater reality of grace in Christ. Contrary to much that is written about Calvin, his view of the body, of women, of marriage, of pagan writers, and of resistance to abusive authority is positive. Even predestination, understood as an aspect of God's sovereign care and providence, has liberating power in Calvin's hands. [ABSTRACT FROM AUTHOR]

One area of lingering tension between Lutherans and Roman Catholics on the doctrine of justification relates to the necessity, or even the possibility, of a human response in one's justification. In this article, I argue that the Gospel of John can address this lingering tension and, in doing so, acts as a counter balance to the Pauline corpus. Through narrative and inner-textual analysis, the article claims that John 12:20-50 informs the reader that Christ, the light of the world which allows humanity to see where to walk, has been sent into the world by God the Father. In this critical passage, the point at which the light of Christ is to be taken out of the world, one discovers that John corroborates Catholic concerns that the gift of God's grace, God's light, empowers and requires a human response. Such a response, however, must not be understood as independent of God's gift of grace, or light, both in its origin and continuing efficaciousness. [ABSTRACT FROM AUTHOR]

The position of Barth and others, that the covenant with Adam is thoroughly legalistic, is based on the incorrect assumption that grace and works cannot coexist as covenant principles. However, the difficulty of seeing the harmony between these principles is real. This article reconsiders the covenant with Adam in light of the medieval concept of the two powers of God, or as we shall argue here, the two perspectives on God's power. These two perspectives, part of the original intellectual milieu in which covenant theology arose, demonstrate that the divine covenant with humanity may include aspects of both God's grace and human merit simultaneously. God's grace is apparent de potentia absoluta, from the perspective of God's absolute power, and God's justice and the possibility of Adam's merit are apparent de potentia ordinata, from the perspective of God's ordained power. Both perspectives, what God could do and what he has in fact chosen to do, are valid and necessary perspectives for understanding God's covenant dealings. [ABSTRACT FROM AUTHOR]

The article examines the general epistemological problem of the nature of knowledge, certainty and belief. It focuses particularly on the reasonableness of belief in God. It also discusses the distinction between natural theology which is considered to be the work of unaided reason as well as religious faith which is claimed to be the work of grace. In addition, it comments on the argument raised by ethologist Richard Dawkins about the existence of God, and points out that mere belief in God is reasonable.

The article contemplates on the transforming power of the grace of God. The elements of transfiguration in the illuminating scene on Mount Tabor as recorded in the Synoptic Gospels include the disciples' initial response to the transforming light of the kingdom of God. Another element is the eschatological experience of the disciples. The third element refers to the decision of the disciples to volunteer whatever is in their hands in order to be with Jesus through Peter.

The article presents information on the book "Tripartito christianissimo y consolatorio del doctor Juan Gerson de doctrina Christiana a qualquiera muy provechosa…." The book presents a description on the sacraments created by God. Significance of the sacraments in recovering the human grace is offered. Cooperation between the confessor and the sinner is also discussed.

Discusses the theme of the World Council of Churches ninth assembly, which deals with the need for God's grace for the transformation of the world. Background on the sermon featured in the final chapters of the Acts of the Apostles; Experiences of the grace of the living Christ.

This article summarizes the results of a previously published two-volume investigation on the biblical meaning and the historical development of these two fundamental concepts, including a further discussion on contributions to this subject which have appeared in this journal (see below section 4). In contradistinction to K. McDonnell a different catholic position is given here: The term 'Spirit-baptism' as used within the Pentecostal-charismatic movement means neither the sacramental grace of initiation nor the setting-free of it, but is a term on the experiential level denoting a special kind of infilling with the Holy Spirit in our time. It is not 'normative', but--although very widespread--something that the Holy Spirit 'distributes as he wills'. Thus, the early Pentecostal two-stage model is far more appropriate than the sacramentalistic interpretation. In that sense Spirit-baptism--normally with the gift of tongues--is a special grace of God. [ABSTRACT FROM AUTHOR]

Discusses the issue of grace and the character of God. Words in the Hebrew Bible that can be translated into English as grace; Information on Anthony Hanson's book "Grace and Truth"; Presence of God in the Old Testament.

The problem of sensory deprivation among people with mental retardation leads to isolation and a hunger for “openness.” The slow process of opening can occur with the help of a chaplain and an understanding psychiatric staff as the individual ventures into new, unfamiliar territory. Comforting, understanding persons provide the presence necessary for the patients to be able to make these changes. These experiences serve as a theological model, revealing the nature of humanity's estrangement as isolated individuals and the quality of God's grace. God is shown to be a comforting, stable person who is willing to give us space to grow at our needed pace and nurture us in the process. [ABSTRACT FROM PUBLISHER]

The article presents a reprint of the article "The Good Life for Mentally Retarded Persons," by Wolf Wolfensberger, which appeared in the journal "National Apostolate With Mentally Retarded Persons Quarterly." It reports that the criteria for a good life are same for both mentally retarded people and people who are not retarded. It reports that the basic element of good life is the grace from God which allows a soul to choose God.

Examines the views of Saadiah ben Joseph Al-Fayyumi on divine grace and human suffering in his book 'Kitabu-l-ta dil' or 'The Book of Theodicy: Translation and Commentary on the Book of Job.' Three purposes of divinely imposed affliction; Reasons for the suffering of the righteous; Possibility of sinless existence; Association of God's grace to His issuance of commandments.

This article is a historical research on some aspects of the Reformed theology of preaching. After calling attention to the decline of contemporary preaching and suggesting some reasons behind it, the author attempts to demonstrate that, as far as its nature is concerned, the preaching of the Word of God is vox Dei. Through the solemn proclamation of God's Word by ministers commissioned by God himself, Christ is spiritually present (as he is in the sacraments), he speaks and governs his church. Due to its higher view concerning its nature, Reformed theology ascribes great importance top reaching. It is the main means of grace, the primary task of the church and of the minister, the central element of worship in this dispensation of grace, the essential mark of the church, and the instrument by which God's kingdom is opened or closed to sinners. Concerning its efficacy, it does not depend so much on the personal abilities of the preacher or of the hearers, as it depends on the action of the Holy Spirit in the preparation, delivery and hearing of the message. Preachers must work hard to interpret the Word and deliver it faithfully. The hearers should receive the preached word with attention, reverence, faith and obedience. But the Holy Spirit alone can make it efficacious, assisting and enabling the preacher and illuminating and convincing the hearers. Nevertheless, genuine preaching is never in vain, for the kingdom of God is also promoted in the condemnation of the reprobates. The purpose of Reformed preaching consists in being faithful to the sense, significance and purpose of the biblical text; in the conversion of sinners and restoration of God's image in the hearers; and in the promotion of the kingdom and glory of God in the world. [ABSTRACT FROM AUTHOR]

This article continues the previous one with the same title, which appeared in last issue of Fides Reformata. Van Groningen starts by dealing with the relationship between the sabbath and the moral law. The main reason given for Christians to observe the sabbath in the New Testament, which is the moral Law, brings much conflict and tension because it results from a defective interpretation of the Law and a separation between the covenant of creation and grace from the Sinaitic covenant. Next, the author tackles the issue of the sabbath as a sign of the covenant and as the day for joyous fellowship with God and worship to him. Van Groningen concludes his article by addressing the question weather the sabbath is only an Old Testament institution. In this section, the author examines and refutes R. de Vaux's concept that the Christian sabbath is in no way a continuation of the Jewish sabbath. [ABSTRACT FROM AUTHOR]