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Journal articles on the topic 'Divine Presence'

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Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

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1

Sukristiono, Dominikus. "An Essay on Divine Eternity and Divine Presence." International Journal of Indonesian Philosophy & Theology 3, no. 1 (June 28, 2022): 15–27. http://dx.doi.org/10.47043/ijipth.v3i1.27.

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The belief that an eternal-atemporal God is present to temporal beings is at the heart of Christian doctrine. The problem with such belief is that there seems to be a metaphysical barrier between them. Therefore, the doctrine of divine timelessness is incompatible with divine presence. This essay will show that such a contention is false, given that His awareness of the temporal beings will be sufficient to account for His presence. Furthermore, this is also consistent with the view about the existence of deep interaction between God and human beings and of human free will. This philosophical analysis is pertinent to the proper understanding of the doctrine of divine eternity and divine presence. It also has a significant bearing on the provision for the basis of a meaningful conversation with other theological traditions, such as those living in Indonesia.

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2

Holmes, Rolston. "Evolutionary History and Divine Presence." Theology Today 55, no. 3 (October 1998): 415–34. http://dx.doi.org/10.1177/004057369805500308.

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3

Tastard, Terry. "Divine Presence and Human Freedom." Theology 94, no. 762 (November 1991): 426–32. http://dx.doi.org/10.1177/0040571x9109400605.

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4

Wannenwetsch, Bernd. "Sin as Forgetting: Negotiating Divine Presence." Studies in Christian Ethics 28, no. 1 (February 2015): 3–20. http://dx.doi.org/10.1177/0953946814555321.

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5

Frank, D. Macchia. "Towards a Theology of Divine Presence." Journal of Youngsan Theology 28 (September 30, 2013): 7. http://dx.doi.org/10.18804/jyt.2013.09.28.7.

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6

Orlov, Andrei A. "Living Mysteries." Gnosis 7, no. 1 (March 10, 2022): 17–52. http://dx.doi.org/10.1163/2451859x-00701002.

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Abstract The study explores the early Jewish understanding of divine knowledge as divine presence, which is embodied in major biblical exemplars, such as Adam, Enoch, Jacob, and Moses. It demonstrates that the personification of divine knowledge in early Judaism and, especially, in the Jewish pseudepigrapha reveals a distinct “cultic” way of mediating the divine presence and, consequentially, the divine knowledge that can be designated as the “divine presence’s epistemology.”

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7

Ben-Sasson, Hillel. "Representation and Presence: Divine Names in Judaism and Islam." Harvard Theological Review 114, no. 2 (April 2021): 219–40. http://dx.doi.org/10.1017/s0017816021000158.

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AbstractDivine names are linguistic objects that underlie the grammar of religious language. They serve as both representations and presentations of the divine. As representations, divine names carry information pertaining to God’s nature or actions, and his unique will, in a manner that adequately represents him. As presentations, divine names are believed to somehow effect divine presence in proximity to the believer, opening a path of direct connection to God. This paper seeks to analyze the interaction between presentation and representation concerning divine names in major trends within Judaism and Islam, from the Hebrew Bible and the Qur’an to medieval theological debates. It aims to demonstrate how central currents within both traditions shaped the intricate relation between divine presentation and representation through the prism of divine names. Whereas positions in philosophy of language focus on either the representational or the presentational functions of proper names, Jewish and Islamic theologies suggest ways to combine the two functions with regard to divine names.

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8

Hundley, Michael B. "Divine Presence in Ancient Near Eastern Temples." Religion Compass 9, no. 7 (July 2015): 203–15. http://dx.doi.org/10.1111/rec3.12154.

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9

Moser, Paul K. "Experiential Dissonance and Divine Hiddenness." Roczniki Filozoficzne 69, no. 3 (September 24, 2021): 29–42. http://dx.doi.org/10.18290/rf21693-2.

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Our expectations for human experience of God can obscure the reality and the presence of such experience for us. They can lead us to look in the wrong places for God’s presence, and they can lead us not to look at all. This article counters the threat of misleading expectations regarding God, while acknowledging a role for diving hiding from humans on occasion. It contends that, given God’s perfect moral character, we should expect typical human experience of God to have moral dissonance, that is, experiential conflict in morally relevant ways. We shall see the evidential or cognitive importance of how humans respond to such dissonance. Our failing to respond cooperatively with God can result either in our obscuring evidence of divine reality or in God’s hiding divine self-manifestation for redemptive purposes aimed at our benefit.

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10

Breedlove, Thomas. "A World Transgressed: Icon and Iconoclasm in Eugene Vodolazkin’s Laurus." Literature and Theology 34, no. 3 (May 9, 2020): 322–46. http://dx.doi.org/10.1093/litthe/fraa008.

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Abstract The subject of this article is the iconic meeting of divine presence and divine absence. In the icon, divine presence is scandalous: the icon speaks of the impossibility of correspondence, the impossibility of making God present, and at the same time of the reality of divine presence. Nothing of or in the icon is commensurable to this divine presence; yet this poverty of the icon is its witness to the nature of a presence that transcends the paradox of compresence and exclusivity. This essay develops this account of divine presence in conversation with a reading of Eugene Vodolazkin’s novel Laurus and its depiction of holy foolery. Drawing parallels between divine presence in the icon and the scandalous and transgressive compresence of profane and sacred in the novel, the essay argues both for the iconic character of the novel and, consequently, for the novel’s illumination of the incarnational logic undergirding the icon itself.

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11

Fabrikant-Burke, O. Y. "Rethinking Divine Hiddenness in the Hebrew Bible: The Hidden God as the Hostile God in Psalm 88." Harvard Theological Review 114, no. 2 (April 2021): 159–81. http://dx.doi.org/10.1017/s0017816021000122.

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AbstractDivine hiddenness in the Hebrew Bible is widely construed as the conceptual equivalent to divine absence. This article challenges this influential account in light of Psalm 88—where the hidden God is hostilely present, not absent—and reevaluates divine hiddenness. Divine hiddenness is not conterminous with divine absence. Rather, with its roots in the ancient Near Eastern idea of the royal and cultic audience, the meaning of “hide the face” (סתר + פנים) may be construed as a refusal of an audience with the divine king YHWH. Building on this insight, I argue that divine hiddenness possesses a petitionary logic and develop a distinction between the experiential and petitionary inaccessibility of salvific divine presence. Divine absence and hostile divine presence denote the former, while divine hiddenness the latter. I probe the relationships between divine hiddenness, divine absence, and hostile divine presence, concluding that the absent or hostilely present God is not ipso facto hidden.

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12

Hill, Daniel L. "Tokens of Presence: Second-Personal Presence and Baptistic Accounts of the Eucharist." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 31, no. 1 (November 8, 2021): 49–72. http://dx.doi.org/10.1177/10638512211050938.

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This paper attempts to provide a bridge between the two predominant Baptistic accounts of divine presence in Eucharist, with the help of Eleonore Stump’s account of second-personal presence and theories of emergence. Predominantly understood in either Zwinglian (memorialist) or Reformed (instrumentalist) categories, a dividing wall is erected with baptistic theology over the question of whether or not communion is strictly an act of human remembrance or involves divine presence in some form or fashion. After identifying three key problems with the memorialist account, this paper attempts to provide a middle way between the two views, arguing that the Spirit appropriates the bread and wine as tokens through which he communicates the thoughts, intentions, desires, and second-personal presence of Christ to the gathered body in order to strengthen the church's union with Christ.

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13

Requena Jiménez, Miquel. "El ‘relato maravilloso’ como expresión mítica de la presencia o ausencia divina." Antigüedad y Cristianismo, no. 37 (December 13, 2020): 131–45. http://dx.doi.org/10.6018/ayc.458781.

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El relato maravilloso constituye un recurso eficaz que el mito proporciona a las sociedades antiguas para articular y dar explicación a la relación del hombre con la naturaleza y a la presencia o ausencia de la protección divina. The ‘wonderful story ’constitutes an effective resource that myth provides to ancient societies to articulate and explain man’s relationship with nature and the presence or absence of divine protection.

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14

Jung, Jaewoong. "Embodied Experience of the Divine Presence in Preaching." Theology and Praxis 73 (February 28, 2021): 147–77. http://dx.doi.org/10.14387/jkspth.2021.73.147.

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15

Clark, Stephen R. L. "Divine Essence and Divine Energies: Ecumenical Reflections on the Presence of God in Eastern Orthodoxy." Philosophical Quarterly 64, no. 256 (April 24, 2014): 513–17. http://dx.doi.org/10.1093/pq/pqu022.

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16

Lasker, Daniel J. "Mary in Jewish Tradition." Veritas (Porto Alegre) 63, no. 1 (April 23, 2018): 26. http://dx.doi.org/10.15448/1984-6746.2018.1.29652.

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Since Jews rejected the miraculous account of Jesus' birth, they assumed that Mary conceived through illicit sexual activity, sometimes expressed in vulgar terms. Some Jews refuted the possibility of virgin birth by use of philosophical arguments, and others offered scriptural arguments against Mary's perpetual virginity. Despite generally negative views of Mary, there is evidence of an attraction to the idea of a semi-divine female role model and it is possible that certain Kabbalistic interpretations of the divine presence have Marian overtones.***Maria na Tradição Judaica***Uma vez que os judeus rejeitaram o relato milagroso do nascimento de Jesus, eles assumiram que Maria era concebida através de atividade sexual ilícita, às vezes expressa em termos vulgares. Alguns judeus refutaram a possibilidade do nascimento virginal por meio de argumentos filosóficos e outros ofereceram argumentos bíblicos contra a virgindade perpétua de Maria. Apesar das opiniões geralmente negativas acerca de Maria, há evidências de uma atração pela idéia de um modelo feminino semi-divino e é possível que certas interpretações cabalísticas da presença divina tenham mapeamentos marianos.

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17

Boersma, Gerald P. "Augustine on the beatific vision as ubique totus." Scottish Journal of Theology 71, no. 1 (February 2018): 16–32. http://dx.doi.org/10.1017/s0036930617000643.

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AbstractA constant in Augustine's long literary career is his understanding of God's presence as ubique totus, or ‘whole and everywhere’. I will first consider how Augustine came to perceive of the divine presence in this life (here I will look especially at the Confessions); second, how he theologically articulates the nature of the divine presence (here I will draw on Ep. 187), and, finally, how he understands the divine presence in the life to come (and here I will focus on the conclusion of the City of God). I suggest that a fundamental continuity obtains between how Augustine understands seeing God in this life and the next and that this continuity is predicated on his conception of the divine presence as ubique totus.

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18

ATCHLEY, J. HEATH. "The Death of Emerson: Writing, Loss, and Divine Presence." Journal of Speculative Philosophy 20, no. 4 (January 1, 2006): 251–65. http://dx.doi.org/10.2307/25670628.

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19

ATCHLEY, J. HEATH. "The Death of Emerson: Writing, Loss, and Divine Presence." Journal of Speculative Philosophy 20, no. 4 (January 1, 2006): 251–65. http://dx.doi.org/10.2307/jspecphil.20.4.0251.

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20

Van Schoor, David. "Eti zosa phlox: Inferring divine presence in Euripides� Bacchae." Acta Classica 61, annual (2018): 158–89. http://dx.doi.org/10.15731/aclass.061.08.

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21

Jackson, W. Daniel. "The Logic of Divine Presence in Romans 3:23." Catholic Biblical Quarterly 80, no. 2 (2018): 293–305. http://dx.doi.org/10.1353/cbq.2018.0052.

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22

Atchley, J. H. "Charles Simic's Insomnia: Presence, Emptiness, and the Secular Divine." Literature and Theology 17, no. 1 (March 1, 2003): 44–58. http://dx.doi.org/10.1093/litthe/17.1.44.

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23

Sommer, Benjamin. "CONFLICTING CONSTRUCTIONS OF DIVINE PRESENCE IN THE PRIESTLY TABERNACLE." Biblical Interpretation 9, no. 1 (2001): 41–63. http://dx.doi.org/10.1163/156851501300112353.

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AbstractThe tabernacle described in the Pentateuch's P source yields two distinct and opposing interpretations. When compared with the tent found in the E collection of documents, P's tabernacle represents a classic example of what the historian of religions Jonathan Z. Smith terms a "locative" worldview. As an ideology of the center, this understanding of the priestly tabernacle asserts divine immanence and celebrates the sacrality of a particular space. When compared with the theology of the Jerusalem temple, however, P's tent seems to exemplify what Smith terms a "utopian" worldview, or what we might call a "locomotive" ideology. This construction of the tent eschews the notion of sacred center and emphasizes the periphery. Tension between texts exemplifying each of these two theoretical models is found throughout the Hebrew Bible (and throughout the history of religions), but in P, a single symbol encompasses both. The significance of this symbol depends on which of two different overlapping contexts (Torah and Tanakh) a reader privileges and which elements of its presentation in P one accentuates. Thus the priestly tabernacle works against itself, at once presenting and critiquing a theology of immanence. This ambivalent symbol suggests that God is present even as it intimates that God's presence in the world is inappropriate. Thus P is forerunner of postbiblical texts that describe God's exile in the created world.

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24

Rüpke, Jörg. "Representation or presence? Picturing the divine in ancient Rome." Archiv für Religionsgeschichte 12, no. 1 (December 13, 2010): 181–96. http://dx.doi.org/10.1515/9783110222746.2.181.

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25

van Schoor, David. "Eti zōsa phlox: Inferring Divine Presence in Euripides’ Bacchae." Acta Classica 61, no. 1 (2018): 158–89. http://dx.doi.org/10.1353/acl.2018.0007.

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26

Jackson, Alicia R. "The Spirit in Ezekiel." Pneuma 43, no. 3-4 (December 13, 2021): 377–83. http://dx.doi.org/10.1163/15700747-bja10060.

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Abstract In the movement from Judah to Babylon during the exile and from judgment to hope throughout the book of Ezekiel, the Spirit of Yahweh participates in divine actions, prophetic speech, revelatory and visionary experiences, and future restoration—revealing the Spirit as the purifying, personal, and permanent presence of Yahweh among his people. First, the Spirit reveals the glory of Yahweh and then separates his glory from the sinfulness of Israel and Judah, indicating the purifying holiness of Yahweh’s presence and ensuing fire of divine judgment. Second, the Spirit’s connection to divine actions and divine anthropomorphisms demonstrates the personal presence of Yahweh in relational and restorative pursuit of his covenant people. Third, Yahweh promises to resurrect, reunify, and restore Israel and Judah by the implantation of his Spirit into their hearts and by the outpouring of his Spirit upon them, so that his presence will dwell among them permanently.

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27

Coleman III, Thomas J., James E. Bartlett, Jenny M. Holcombe, Sally B. Swanson, Andrew Atkinson, Christopher F. Silver, and Ralph W. Hood. "Absorption, Mentalizing, and Mysticism: Sensing the Presence of the Divine." Journal for the Cognitive Science of Religion 5, no. 1 (May 29, 2019): 63–84. http://dx.doi.org/10.1558/jcsr.37551.

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28

Morrow, William S., and Ian Wilson. "Out of the Midst of Fire: Divine Presence in Deuteronomy." Journal of Biblical Literature 117, no. 4 (1998): 723. http://dx.doi.org/10.2307/3266642.

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29

Warren, Nathanael. "Divine Presence and Absence in Exilic and Post-Exilic Judaism." Bulletin for Biblical Research 24, no. 3 (January 1, 2014): 425–27. http://dx.doi.org/10.2307/26371200.

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30

Schuele, Andreas. "The Spirit of YHWH and the Aura of Divine Presence." Interpretation: A Journal of Bible and Theology 66, no. 1 (January 2012): 16–28. http://dx.doi.org/10.1177/0020964311425308.

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31

Roszak, Piotr, and Tomasz Huzarek. "Seeing God. Thomas Aquinas on Divine Presence in the World." Bogoslovni vestnik 79, no. 3 (2019): 739–49. http://dx.doi.org/10.34291/bv2019/03/roszak.

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Abstract: How to recognize the presence of God in the world? Thomas Aquinas' proposition, based on the efficient, exemplary and intentional causality, including both the natural level and grace, avoids several simplifications, the consequence of which is transcendent blindness. On the one hand, it does not allow to fall into a panentheistic reductionism involving God into the game of His variability in relation to the changing world. The sensitivity of Thomas in interpreting a real existing world makes it impossible to close the subject in the ''house without windows'', from where God can only be presumed. On the other hand, the proposal of Aquinas avoids the radical transcendence of God, according to which He has nothing to do with the world.

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32

Armstrong, Guyda. "Heavenly Bodies: The Presence of the Divine Female in Boccaccio." Italian Studies 60, no. 2 (October 2005): 134–46. http://dx.doi.org/10.1179/007516305x60133.

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33

Ronnevik, Andrew. "Divine Presence: An Introduction to Christian Theology by Knut Alfsvåg." Lutheran Quarterly 36, no. 4 (December 2022): 448–50. http://dx.doi.org/10.1353/lut.2022.0103.

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34

Pezzini, Giuseppe. "The Lords of the West: Cloaking, Freedom and the Divine Narrative in Tolkien's Poetics." Journal of Inklings Studies 9, no. 2 (October 2019): 115–53. http://dx.doi.org/10.3366/ink.2019.0042.

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The article aims (1) to investigate the hidden divine narrative in Tolkien's Lord of the Rings, that is the agency of divine characters in and on the story, whose presence appears to other, non-divine characters only in ‘cloaked’ or ‘glimpsed’ form; (2) to discuss the reasons for the concealing of this narrative (and of divine presence in general), which is revealed as a key feature of Tolkien's literary technique and poetics. The article analyses both literary and non-literary sources, arguing that the Creator's love for the freedom of His creatures is the main reason accounting for this ‘cloaking’ and this ‘glimpsing’, both within Tolkien's sub-created, ‘secondary’ world and the ‘primary' reality to which he belongs.

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35

Harper, G. Geoffrey. "Endangered or Dangerous? YHWH’s Presence and Impurity in Levitical Perspective." Journal for the Study of the Old Testament 46, no. 4 (June 2022): 480–94. http://dx.doi.org/10.1177/03090892211061175.

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The working assumption in much secondary literature on Leviticus is that unchecked sin and impurity threaten, even endanger, YHWH’s earthly presence. Accordingly, purgation within the Israelite cult is primarily viewed as a means of securing and safeguarding divine immanence. Support is drawn from ANE concepts of sanctuary desecration, the exit of YHWH’s כבוד from the temple in Ezekiel 8–11 and tannaitic formulations. Nevertheless, this article contends that Leviticus nowhere indicates or assumes the departure of YHWH’s presence from the sanctuary. On the contrary, Leviticus asserts the permanence of divine presence and the resulting danger posed to impurity and its sources. This dynamic better coheres with the wider texture of the Pentateuch. In fact, importing motifs from ANE, Ezekielian and rabbinic sources arguably distorts the rhetorical force of Leviticus in its literary setting.

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36

Barnes, Jamie. "The speaking body: Metaphor and the expression of extraordinary experience." Temenos - Nordic Journal of Comparative Religion 52, no. 2 (December 23, 2016): 261–87. http://dx.doi.org/10.33356/temenos.60307.

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This article explores the relationship between language, experience, and the body. Employing a phenomenological approach that takes the sensory body as its starting point, it focuses on three instances of ‘divine experience’, looking at the ways in which social actors seek to express that experience through metaphorical translation into more familiar, everyday realms. It argues that within this perceptual process – which starts in bodily experience and ends in words – both bodies and worlds are formed: bodies open to (often sensory) aspects of divine experience, and worlds that include the divine, alongside instances of divine agency. Indeed, such bodily conceptual and linguistic work is, social actors claim, the product of divine agency. At the heart of the three instances of divine experience explored here rests the issue of ‘new birth’, itself a metaphorical move employed to express a phenomenon in which the body appears to be transformed into something new, namely a habitation of divine presence. As such presence ‘bubbles up’ from within, it sometimes ‘overflows’ in words. The body speaks. Alongside exploring the metaphorical moves employed to express this type of bodily experience, this article raises the ontological question of what kind of body it is, in such cases, that is speaking, thus providing a phenomenologically inflected response to recent ‘ontological’ debates within anthropology.

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37

Redmond, Eden. "Radiant Traces." Departures in Critical Qualitative Research 3, no. 4 (2014): 418–26. http://dx.doi.org/10.1525/dcqr.2014.3.4.418.

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Photography is a referent medium. While a photograph is a physical object with its own ontology, the image depicted references a moment that has already ended. The mobility of a photograph relies on the divide between presence and absence, the material and the ephemeral. This photographic essay considers the tensions and parallels of such divides in photographing and photographs of sadhus, holy men who wander throughout East Asia. Sadhus relinquish worldly possessions in the name of spiritual pursuits, surviving on whatever the divine provides. The following images illustrate both their radiant spiritual presence, and the trace of a material boundedness.

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38

Alonso, Julia. "The Divine Feminine Presence in Ibn ‘Arabi and Moses de Leon." Religions 12, no. 3 (February 27, 2021): 156. http://dx.doi.org/10.3390/rel12030156.

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This paper is an investigation of the divine feminine power as depicted in the texts of Hispanic mystics from Sufi, Hebrew, and Christian traditions. This work is intended to investigate the origin and subsequent development of a transcendent reconciliation of polarity, its diverse manifestations, and the attainment of a common goal, the quintessential of the Perfect Human Being. The architect of the encounter that leads to Union is “Sophia”. She is the Secret. Only those who are able to discern Her own immeasurable dimension may contemplate the Lady who dwells in the sacred geometry of the abyss. Sophia is linked to the hermetic Word, She is allusive, clandestine, poetic, and pregnant with symbols, gnostic resonances, and musical murmurs that conduct the “traveler” through dwellings and stations towards an ancient Sophianic knowledge that leads to the “germinal vesicle”, the “inner wine cellar”, to the Initium, to the Motherland. She is the Mater filius sapientae, who through an alchemical transmutation becomes a song to the absent Sophia whose Presence can only be intuited. Present throughout the Creation, Sophia is the axis around which the poetics of the Taryuman al-ashwaq rotates and the kabbalistic Tree of Life is structured.

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39

Coogan, Jeremiah. "Divine Truth, Presence, and Power: Christian Books in Roman North Africa." Journal of Late Antiquity 11, no. 2 (2018): 375–95. http://dx.doi.org/10.1353/jla.2018.0022.

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40

van Asperen, Hanneke. "Secular Power, Divine Presence: The Badges of Our Lady of Aarschot." Mediaeval Journal 8, no. 1 (January 2018): 79–107. http://dx.doi.org/10.1484/j.jmms.5.118171.

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41

Marsh, Charles. "Human Community and Divine Presence: Dietrich Bonhoeffer's Theological Critique of Hegel." Scottish Journal of Theology 45, no. 4 (November 1992): 427–48. http://dx.doi.org/10.1017/s0036930600049292.

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Karl Barth once said that we must always think three times before contradicting Hegel's system, ‘because we might find that everything we are tempted to say in contradiction to it has already been said within it’. Hegel wanted his thought to mirror the full movement of life, and to Barth (avid moviegoer no less than Mozart aficionado), this movement proceeds like the film of the cinematograph, though one so extraordinary that it depicts ‘the rhythm of life itself’, running exhaustively through the fullness of history, capturing the ‘exact recollection’ of the observed plenitude of being. When Hegel in the Phenomenology concludes the magisterial section on absolute knowledge with the statement that here ‘Spirit has wound up the process of its embodiment’, he is not, as Richard Rorty cavalierly suggests, recommending a new and improved vocabulary, but is celebrating the complete infusion of truth into the dialectic of knowing. As Barth says, ‘Truth is necessary to [Hegel] and, indeed, necessary to him in its unity, in its actuality, in the divine rigor inherent in it.’

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42

Orlov, Andrei A. "EX 33 ON GOD'S FACE: A LESSON FROM THE ENOCHIC TRADITION." Scrinium 3, no. 1 (March 30, 2007): 323–36. http://dx.doi.org/10.1163/18177565-90000160.

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The article examines the Enochic background of the imagery of the Divine Face found in Exodus 33. The study argues that Ex 33 could actually contain the original Enochic motif. In Mesopotamian traditions, a prototype of Enoch, Enmeduranki, is portrayed as a «translated» figure, the one who had access to the glorious presence/face of the solar deity. The implicit link between the Enochic account of the divine Presence and the Mosaic account of the divine panim found in Ex 33 may well reflect the conceptual world of the priestly editor, who often «has expressed his acquaintance with a fairly broad range of Mesopotamian traditions in remarkably few words».

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43

Bowens, Lisa M. "Divine Desire: Paul’s Apocalyptic God of Rescue." Theology Today 75, no. 1 (April 2018): 9–21. http://dx.doi.org/10.1177/0040573618763579.

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In his apocalyptic understanding of the gospel, Paul weaves together the presence of hostile powers, warfare imagery, and a powerful description of a God who seeks to deliver humanity and creation from evil by means of divine rescue.

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44

Butakov, Pavel. "DIVINE HIDDENNESS AND HUMAN CONSCIOUSNESS." Respublica literaria, RL. 2021. vol. 2. no. 3 (September 15, 2021): 20–31. http://dx.doi.org/10.47850/rl.2021.2.3.20-31.

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The paper offers a new strategy for refuting the atheistic hiddenness argument. For that, the argument is modified on the account of the actual epistemic situation in our world. As a result, the success of the modified argument hinges on the truth of the supposition that divine-human loving relationship depends on whether the human had a convincing religious experience of the divine presence and whether the human possesses the capability to recognize this experience as their participation in the relationship with God. This supposition, however, is shown to be unfounded. Moreover, this supposition entails that many people who lack the necessary cognitive abilities to be conscious of their relationship with God are thus unfit for this relationship, which disagrees with the idea of all-encompassing divine love. A successful rebuttal of this supposition results in a refutation of the hiddenness argument.

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Biocca, Frank. "Inserting the Presence of Mind into a Philosophy of Presence: A Response to Sheridan and Mantovani and Riva." Presence: Teleoperators and Virtual Environments 10, no. 5 (October 2001): 546–56. http://dx.doi.org/10.1162/105474601753132722.

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This article considers the following question: What is the best foundation for a theory of presence? After establishing criteria for a philosophy of presence, the article applies these criteria to a set of articles on the philosophy of presence by Sheridan (1999), Mantovani and Riva (1999), and others. Although we share common goals, it is suggested that these articles advance a philosophy of presence that may be ill suited to support theory and research on presence. Several arguments are advanced to support this judgment. J. J. Gibson's work may be misinterpreted to accommodate relativistic models of physical reality. By directly referencing Gibson's writings, especially his concepts of ecological invariants, the article details how Gibson's work could not be used to support cultural, relativistic, or “engineering” arguments about “different realities”, perceptual or otherwise, without significant modification of Gibson's work and violation of his apparent intent. Another source of problems for a philosophy of presence is traced. There appears to be a terminological and theoretical confusion about the difference between epistemology and ontology. This article proposes that ontological debates about divine presence represented by these authors may be inappropriate or sterile for three reasons: (1) although perceptual presence (that is, phenomenal states of distal attribution) and “divine presence” (that is, immanence of God) share the term presence, they are fundamentally different philosophical problems; (2) the concept of divine presence and Sheridan's associated “estimation paradigm” is framed at such a level of generality to be incapable of supporting specific, actionable, and researchable theories about perceptual presence; and (3) any theory about “virtual reality”, a technology with a misleading oxymoronic term, provides no more ontological insight into reality than does theory and research on any other communication medium such as photography, film, or sound recording. Finally, the article proposes a remedy. The philosophy of presence might be most fruitfully approached via the philosophy of mind. Specifically, it is suggested that presence opens the door to related problems in the science of human consciousness, notably the mind-body problem. The article also suggests that the problem of presence bridges the philosophy of mind and the philosophy of technology on the issue of mediated embodiment, that is, the fuzzy boundary between the body and technological extensions of the body.

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Gilmour, Rachelle. "Divine Violence and Divine Presence: Reading the Story of Uzzah and the Ark in 2 Samuel 6 with Slavoj Žižek." Biblical Interpretation 27, no. 1 (March 11, 2019): 1–19. http://dx.doi.org/10.1163/15685152-00271p01.

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Abstract This article interprets the story of the outbreak of God against Uzzah in 2 Samuel 6 as an act of “divine violence,” a concept described by Slavoj Žižek in his book Violence: Six Sideways Reflections. In previous interpretations of 2 Samuel 6, the violence against Uzzah has been understood either as a punishment for a transgression, or as a capricious act of God’s power. Slavoj Žižek describes “divine violence” as violence, which is not a means to an end, and which irrupts from a position of vulnerability and impotence. By looking at the details of the Masoretic Text of 2 Samuel 6, it will be argued that the violence of God in this story should also be interpreted as divine violence: it lacks meaning as a punishment for transgression, and it stems from the vulnerability of God’s presence in the ark rather than from God’s transcendent power.

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Duby, Steven J. "Divine Action and the Meaning of Eternity." Journal of Reformed Theology 11, no. 4 (January 22, 2018): 353–76. http://dx.doi.org/10.1163/15697312-01104012.

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Abstract In theological and philosophical analysis of divine eternity today there are debates about whether the notion of a ‘timeless’ or ‘atemporal’ God coheres with a Christian understanding of creation and divine action in time. In this article I seek to illumine the coherence of God’s transcendence of time and his presence and action in time by analyzing the concept of motion and the role it might play in an account of divine action and divine eternity. This will involve considering the reflections of some major authors of the Christian tradition on divine eternity and divine action and then exploring how those reflections are rooted in scriptural teaching on God and his relationship to the world. After describing how a right understanding of divine action bears on our understanding of God’s eternity, I will then suggest some specific ways in which this approach can shed light on the nature of God’s action in creation and providence.

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Howard-Snyder, Daniel. "The Argument from Divine Hiddenness." Canadian Journal of Philosophy 26, no. 3 (September 1996): 433–53. http://dx.doi.org/10.1080/00455091.1996.10717461.

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Do we rightly expect a perfectly loving God to bring it about that, right now, we reasonably believe that He exists? It seems so. For love at its best desires the well-being of the beloved, not from a distance, but up close, explicitly participating in her life in a personal fashion, allowing her to draw from that relationship what she may need to flourish. But why suppose that we would be significantly better off were God to engage in an explicit, personal relationship with us? Well, first, there would be broadly moral benefits. We would be able to draw on the resources of that relationship to overcome seemingly ever present flaws in our character. And we would be more likely to emulate the self-giving love with which we were loved. So loved, we would be more likely to flourish as human beings. Second, there would be experiential benefits. We would be, for example, more likely to experience peace and joy stemming from the strong conviction that we were properly related to our Maker, security in suffering knowing that, ultimately, all shall be well, and there would be the sheer pleasure of God's loving presence.

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Jiménez, Miguel Requena. "Prodigies in Republican Rome. The Absence of God." Klio 100, no. 2 (September 3, 2018): 480–500. http://dx.doi.org/10.1515/klio-2018-0104.

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Summary As opposed to the traditional view of the prodigium as a part of a divination that augurs divine wrath, in this article we regard episodes of prodigies as ancient societies’ expression of their connection with their gods. Prodigious episodes are the evidence of divine presence or absence within a community.

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Thunø, Erik. "Inscription and divine presence: golden letters in the early medieval apse mosaic." Word & Image 27, no. 3 (July 2011): 279–91. http://dx.doi.org/10.1080/02666286.2011.541122.

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