Abstract The issue of the foreknowledge of God is a mystery that St. Thomas Aquinas, Augustine and Boethius all struggled with. Divineforeknowledge involves the idea that the will of God articulated itself most comprehensively in divine predestination, of which the plan of salvation is an integral part. Thus, Christ himself was, obviously, predestined. This, of course, means that God knew that evil would come into the world and that Jesus would have to redeem mankind. Nonetheless, while God knew that evil would come into the world, he also willed an end, and in this his action can be seen as perfect. To protect his own freedom, God caused events contingently and without necessity; therefore his own causation and will was free. God, therefore, predestined contingently. In this way, we can understand that God was not the captive of his own action, but remained free.
Tags: THEOLOGY AND RELIGION STUDIES / CHRISTIANITY, divineforeknowledge
Abstract This paper examines the differing role of divineforeknowledge within the philosophy of St. Augustine. First an overview on the general concept of divineforeknowledge is given in order to understand its influential role during these times. Then the paper examines its role as applied to the philosophy of St. Augustine. The writer also looks at the theory that humans have the free will to make their own decisions. The writer concludes that what makes St. Augustine's work so important and successful, in both religious and philosophical circles, is its ability to understand the conflict and the importance of reconciling these concepts in order to preserve both the sanctity of divineforeknowledge and human will.
Outline:
Introduction
DivineForeknowledge vs. Freewill
St. Augustine
Conclusion
From the Paper "According to the theory of divine foreknowledge, god is omniscient and therefore holds knowledge of everything: past, present and future. In other words, divine foreknowledge is god's ability to know everything about all things. Further, since god has knowledge of everything, everything that god knows is necessarily a truth. For example, if god knows that X will go and do Y, then it is true that X will do Y, even if X has not yet done Y. Further, since it is a truth that X will do Y, it is also impossible that X will not do Y. In other words, in a pure system of divine foreknowledge, humans have no freewill. The two cannot co-exist.
"However, some theorists, including St. Augustine, have developed a non-pure system of divine foreknowledge and instead believe that although god has divine foreknowledge, he is not all knowing in a traditional sense."
Abstract In this article, the writer notes that the issue of free will and divineforeknowledge creates a somewhat problematic paradox for Christians. At the basis of the dilemma is the question that, if God knows beforehand the outcomes of everything on earth, can free will even be said to exist? This paper discusses and analyzes specific Christian philosophers' views on free will and presents the writer's personal views on the issue. The writer concludes that when the scale of divineforeknowledge is reduced to human scale, this creates a paradox that cannot be solved. Instead, divineforeknowledge should be seen for what it is - a force on a universal scale that can only be understood partially by the human mind. The writer maintains that it is compatible with human free will, because human beings are not forced by any means to make the choice for or against Christian salvation.
From the Paper "After considering Augustine's argument for free will on the basis of explanatory writings such as those of Christine Murray and Katherin A. Rogers, Norman Swartz's work on the topic is examined to provide a balance of the modern thinking regarding free will and divine foreknowledge. Swartz indeed also includes a consideration of the secular manifestation of free will and how this relates to universal determinism. All the authors examined appear to be in agreement that, in whatever form, free will does indeed exist, or at least appears to do so.
"According to Murray, Augustine's view of free will is his own observation that human beings indeed make choices of their own free will."
Abstract This paper analyzes two theories on the foreknowledge of God - the classical view (everything is predetermined) and the open view (some things are only partially determined by God). The paper describes the way in which both views defend the omniscience of God, yet reason themselves in different ways. The paper gives the author's opinion on the validity of each claim.
From the Paper "Nearly 2000 years ago Christianity came about and the people of this newly formed Church became known as Christians. According to scripture, the body of the Church is united in Christ as One. Ephesians 2:14 states, "For he is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us." Although Christ may have abolished the external differences between us, there still exists many inner discrepancies within the Church. Within Christian theology there exists the diversity of the Christian community on controversial topics and doctrines. From these dynamic topics arise positions at both ends of the theological spectrum as well as others in between. One of the debated issues amongst the Church is the foreknowledge of God. That is to ask, to what extent does God know that which will happen? The foreknowledge debate has created two positions within the Christian community: The Classical View and The Open View."
Abstract This paper discusses how throughout Greek history the relationship between human beings and divine figures is a noticeable and predominant one, evident in myth, and especially literature. The author examines such literature of the time, in particular, Homer's Iliad and Herodotus? Histories, to better understand this unique and extraordinary relationship between humans and divine powers in the ancient Greek world.
From the Paper "Throughout Greek history the relationship between human beings and divine figures is a noticeable and predominant one. Evidence of this relationship exists in many forms, such as architecture, art, myth, and especially literature. By examining the literature of the time, we as historians, philosophers and archaeologists, among others, can better understand this unique and extraordinary relationship between humans and divine powers in the ancient Greek world. The "Iliad" of Homer demonstrates many principles of this relationship through the story of the Trojan War. The characters, their actions and the events that take place demonstrate the interaction of humans and gods, the individual relationships, the authority of divine power, and the helplessness of humans. We also see the treachery and deceit of the gods towards humans. We can look at other later literary works such as Herodotus? Histories to examine the human and divine relationship as well."
Abstract The paper examines both the structure and poetic symbols in Dante's epic poem "The Divine Comedy." The paper explains how he utilizes both in expressing the poem's themes.
From the Paper "Dante's masterpiece, "The Divine Comedy" is an epic poem which traces man's quest to reach God and discover a true world order. Indeed as Dante travels through Hell, Purgatory and Heaven he undergoes a spiritual transformation as a result of his journey and finds answers to the moral questions that have nagged him. The poem functions as an allegory as it allows Dante to express both his political and religious views while teaching his readers a lesson in spiritual and moral matters."
Abstract This paper discusses the concept of divine light. It investigates the origin of the concept and how it is integrated with social values and ideals of various times throughout history. The paper discusses the history of divine light and suggests that in these modern times, the concept of the divine has stretched and evolved to include a variety of principles, religions and lifestyles. The paper gives examples of its use and particularly focuses on the concept of divine light in architecture.
Table of Contents:
Introduction: Divine Light
Divine Light in Architecture
Greek Temples
Early Christian Architecture
Medieval Christian Churches
Baroque churches
Modern Churches
Conclusion
From the Paper "Instead, Tadao Ando asserts that a universal spirituality is possible through the use of natural forces. This in turn is reminiscent of the enclosures around Greek Temples, where natural elements were used to connect the human spirit to the divine. Ando recognizes that the divine, if architecture is going to be truly universal, is largely undefined by the paradigms of modern society. We live in an integrated world. Ando therefore uses natural elements that appeal universally to the human spirit. This provides for a "divine light" that is flexible: human beings can use its effect to connect to any form of the divine that pleases them. In this integrated approach, Ando emphasizes the creative force, once assumed to be from exterior or supernatural forces, that comes from within the spirit. As such, his work is a true integration of modern social values."
Abstract Analysis of Dante's THE DIVINE COMEDY in relation to justice. Role of God and Christ. Purgatory section as a scene of self-realization. Inferno (Hell) section with divine justice meted out to sinners. Paradise section and love as as aspect of divine justice. Dante's complex theory related to his times.
From the Paper "DANTE AND DIVINE JUSTICE
Justice is not a political or legal question in "The Divine Comedy. Instead, Dante takes his cue from Aristotle who said that "Justice is not part of virtue, but virtue entire" (Hutchins, 1952, p.856). In Purgatory, for example, when "the shade" begins to talk. It says "Of the purity the will alone gives proof, which surprises the soul wholly free to change its company. It wills from the first indeed, but the desire- which, contrary to the will Divine Justice sets to the torment as it had been to the sin- allows it not" (Dante, 1952, p. 85). Divine Justice, therefore, is the final arbiter of sin and virtue. Divine Justice is also, so it seems, a means of starting over, of eliminating sin and desire. In fact, "The world is renewed. Justice returns, and the primeval time of man, and a new progeny descends from heaven" ..."
Abstract This paper examines the doctrine of divine illumination, prevalent in most ancient cultures. The paper explains that the doctrine of divine illumination holds that human beings require a special divine assistance in their ordinary cognitive activities. The paper then takes a look at how this doctrine manifested itself in ancient Greek, Hebrew and Roman cultures.
From the Paper "Furthermore, some of the cultures believed in the intermingling of the gods with humans. Not only did the gods interact in the lives of humans, but they also fathered children by humans. Therefore, humanity could only be understood as a relative concept, "relative to the sub-human (animal) and the super-human (divine)" (Flint-Hamilton). In fact, in some societies, there was practically no separation between the concept of human and divine."
Abstract This paper discusses the book "Utopia", and how Sir Thomas More explores how a society can be controlled by the threat of divine retribution. The author examines More's position that the only way to deter man from the pleasures of sin was the possibility of divine retribution by exploring, for example, the spiritual entity, Mithra and the punishment of criminals. The paper also looks at the political and religious atmosphere prevalent in More's society.
From the Paper "The picture painted by Sir Thomas More in his book, Utopia can be interpreted by different people in different ways. Some leave the experience with the understanding that More was a visionary with a highly detailed view of the future, whereas others see him as a man yearning for a monastic past. Whichever interpretation is correct, and there are many gradations between the two, Sir Thomas More can be seen as a man who held the notion that man had a natural propensity for sin. He believed that sin, especially pride, was divisive to both man and society. More felt that the only way to deter man from the pleasures of sin was to threaten him with the possible pains of divine retribution. "
Tags:divine, more, retribution, sin, sir, thomas, utopus
Abstract This paper demonstrates Dante's and Boccaccio's opposing views concerning whether the importance of God's divine justice outweighs the innate human qualities present in all peoples. Using the example of how each portrays members of the clergy in their works, Dante's preference of divine justice emerges, as does Boccaccio's preference of human nature.
From the Paper "Dante and Boccaccio disagree on the issue of divine justice versus human nature. In The Divine Comedy: Inferno, Dante employs Fortune to prove the importance of divine justice. As a creation of God, Fortune operates strictly within the will of God, enhancing Dante's depiction of God's omnipotence. Dante also illustrates the importance of God's divine justice through the various people the pilgrim meets in the circles of the Inferno, specifically members of the clergy. In sentencing these men to hell, Dante demonstrates the fair and impartial manner in which God judges all people. He points out that God does not favor the clergymen because of their church titles, but judges all people according to the same moral and religious standards. Boccaccio, on the other hand, utilizes the same constructions in The Decameron, but uses them to contradict the previously accepted philosophies set forth in the Inferno. Boccaccio presents Fortune as God's enemy, a power that provides earth with more than it needs."
Abstract This paper explains that Dante's view of evil is that it acts as a catastrophic impediment toward man's attainment of the divine; whereas, Chaucer identifies the human manifestations of evil as ironic. The author points out that "The Divine Comedy" is an epic poem in which the author, Dante, takes a visionary journey through Hell, Purgatory and Paradise to learn about the true nature of evil; however, although they likely shared a similar cosmogony, Chaucer's portrayal of evil in "The Canterbury Tales" is much different than Dante's resulting in "The Canterbury Tales" being an extremely entertaining work written for a popular audience. The paper relates that the difference in the conception of evil between these books lies less in the religious background of their authors then in the author's intention for writing the book.
From the Paper "Dante conceived of Hell as a cone shaped hole, terraced into seven concentric rings. The uppermost level, Limbus, actually is not a Hell at all, but merely an abode for the good people born into the culture of Christianity but who had never been baptized, as well as those born before the time of Christ. Below Limbus, the rings of Hell yawn deeper and deeper, and the torments grow more and more severe, ending at the bottom with a frozen lake which is the abode of Satan himself. Each different type of sin merits its own ring, hence the seven deadly sins. The unfortunate inhabitants of each ring and section of Hell receive a different punishment, cleverly designed to reflect the spirit of the crime. Dante does not claim that the individuals of whom he speaks with in each section were designated as permanent "spokespeople" of that ring; he gives the impression he just initiated the conversation with them because either he or Virgil recognized them, and their story would be familiar enough to Dante's readership to provide a pertinent lesson."
Abstract This paper reviews, discusses and analyzes the teachings of St. Augustine. The paper reports that the teachings of St. Augustine expounded upon the relationship between the Divine Grace and human free will and the influence both have on the achievement of individual human salvation. According to the paper, Pelagius was St. Augustine's biggest rival, teaching that Divine Grace was not the sole necessity for achieving salvation.
From the Paper "God has decreed that we are all sinners, but even this condition is a result of a free choice made by Adam and Eve when they committed the original sin. In choosing to sin, the first man and first woman were undertaking truly momentous decision. Rather than accept that which was freely given to them - a beautiful and eternal paradise - they chose to question, and therefore to sin against God. By their choice in the beginning, all humanity was condemned to a life outside Eden, one that necessarily entailed sin. It is like the case of a man who chooses to emigrate from the country of his birth knowing that, once his decision is made, he can never return. He makes his choice, takes with him his wife, and goes to another country. The two have children in that country, and forever afterwards, their descendents are now citizens of that place. Those descendents can, of course, choose to change their habitations at some future date, even possibly deciding to return to the land from which they originally came, but they can never pick up from where their ancestors left off. It is possible, in fact, that the land, or nation, from which their forebears emigrated might no longer exist. At the very least, the position of their family in that country would have changed. It is the same with humankind and the Paradise that was Eden.
"Augustine viewed his own personal conversion as an act of Free Will. All his life, he had been faced with real choices in regard to his thoughts and actions. Throughout his youth, he had chosen to ignore the Path of God, and to follow false philosophies and indulge the pleasures of the flesh. The other choice - to accept Christ's teachings - was always open to him yet, until he consciously made it, could not possibly furnish any stimulus for change in his way of living. St. Augustine explains his discovery in Against the Manicheans"
Tags: church, Original, Sin, salvation, doctrine, christianity, bible, dictates, sin
Abstract In this article, the writer notes that the development of Dante's 'Divine Comedy' is a development of self. This individual travels from shallow to more authentic experiences as he or she travels through the different worlds or levels of hell. The writer points out that similarly Jungian archetypal theory demonstrates the same sort of idea. The individual travels through a traditional set of concepts that range in depth from very shallow to much deeper and more authentic, until one becomes what is considered the true self which is steeped in the concept of the old soul and is the mythic combined with the human. The writer maintains that the archetypes associated with Jungian theory are clearly and concisely illuminated in the depths of the 'Divine Comedy'. The writer concludes that each archetype is given its appropriate time and due character while Dante the pilgrim seeks to entertain how he above others can more closely live the life of the wise old man, who he assumed was Virgil but was really himself.
From the Paper "The shadow coincides with early Dante, when he is drawn by sin and temptation and on the verge of suicide. He is in need of intervention, in this case Virgil (the wise old man) to accompany him and give him guidance as he does not know himself or his place in the world. He is also in need of Beatrice, his lost love to come to him and explain the virtue of the journey and to introduce him to his guide, the wise old man a concept illuminated later that will lead us between the acceptance of the feminine Animus within himself as nothing to fear. For Dante the shadow is really his grief, as he wanders about the world trying to do and say the right thing but not knowing himself well enough to known what the right or wrong thing for him is."
Abstract This paper discusses Dante Alighieri's allegorical tale, "The Inferno." It describes the concept of Divine justice within the work and discusses how the work can be seen as a journey to one man's acceptance of Divine judgment, as part of the objective will of God. The paper discusses the journey that Dante goes through and how it affects him.
From the Paper "Even to the very monsters of hell does Dante Alighieri extend his belief in divine justice, as is seen in the wood of the suicides. He describes the woods as "the nesting place of the foul Harpies." (Dante, Cant. 13), who, according to ancient Greek lore, were "fierce, filthy, winged monsters, with the faces of women, bodies of vultures, and sharp claws who served as ministers of divine vengeance, and punished criminals." (Harpies, Par. 3). Undoubtedly, the Harpies are most appropriate guardians of the wood of the suicides, as they are ministers of divine justice, and, in addition, there exists a strong contrast between the Harpies who are prophetic, and the suicides who believed themselves to be prophetical in assuming that there was nothing left to live for in their futures, furthering the idea of contrapasso in The Inferno, and providing a delicate and profound example of divine justice."
