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The perception of God in theological knowledge has been raised many times over thousands of years, during which this ancient discipline has been developing. Starting with the Greek philosopher Plato and continuing with Augustine in the Western tradition, the concept of Divine love for ones creation, man, was studied by theologians. In the modern cultural situation, when human knowledge is enriched with significant scientific achievements and philosophy has reached an unprecedented level of reflection, the concept of God seems to be complicated by many factors. These factors represent modern humans requests for what God should be in order to be able to believe in him.
Modern theology is divided into several schools, each of which represents its own line of view on the question of Gods participation in the life of every person on Earth. There are adherents of the Open View, that is, the idea of practical divine non-interference in peoples lives. However, John Feinberg, one of the thinkers considered in detail, argues that their view cannot, in fact, be registered as truly religious. For the most part, the theological thought of other schools tries to determine the degree of divine presence in peoples lives and the human task in this regard. In essence, modern religious thought is looking for a balance between what would correspond to the category of faith, that is, preserve it, and modern scientific achievements. Theology, according to modern representatives of this discipline, should be able to answer complex and sometimes even cynical questions arising in relation to such an ethically problematic topic as faith.
Speaking of theologians whose developments seek to meet the requirements of all other serious sciences, one should focus on the conceptual developments of John Feinberg. The scientist in his research raises difficult questions about human ethics in relation to the Christian perspective. His concept is considered to be Calvinistic, but with changes or nuances. Feinbergs shift of emphasis is to preserve the idea of the salvation of the human soul and full divine sovereignty but changes the very modality of divine presence. Feinberg is characterized by the so-called soft determinism, the idea that Gods plan is translated into reality, but not directly by every action.
John Feinbergs ideas conceptually fit into the philosophical developments of the second half of the 20th century. In these concepts, the world appears to be a ramified and decentralized system, changing under the influence of virtually any, even the smallest, factors. Feinberg tries to adjust this thought to the divine concept and declares that God is ahead of human actions, making them indirect stages on the way to realizing his own will. Divine will in this aspect remains unshakable since Feinberg is convinced of this from the Bible, which is another similarity with the severity of Calvins concept.
Divine love is thus manifested in Feinbergs teaching, not in full permission for any action, but not in the tyrannical severity of the Lord. Modern religious teachings obviously seek to find common ground between the idea of Gods non-interference and the idea of control over the situation. Feinberg states that God should not directly require a person to be worshiped and strictly abide by the rules. At the same time, modern human seeks in God an essence capable of responding to his momentary desires or superstitions. The idea of a user-friendly God brings the theologian into opposition to both the fatalistic predestined concept and the libertarian camp, claiming complete human freedom as an act of Gods love.
Divine love is an integral part of religious concepts developed by another important theological thinker and Gerard Bray. He is also a religious historian whose work on St. Augustine analyzes his texts and autobiography and highlights the relevance of his concept to modern times. Brays research interests express the importance for theologians of the connection with previous thinkers and the need for the continuity of the religious tradition.
Brays concept is centered around the interpretation of the Bible, a deep knowledge of which and an emphasis on hermeneutic interpretation make the scientist similar to John Feinberg. In his writings, Bray often puts religious texts in a historical and chronological perspective in order to show how their interpretation has been transformed over time. One of his key works deals with the interpretation of the Bible and the problems associated with the division between the academic and practical branches of theology. The scientist calls for joint efforts between these specialists in order to prevent a possible religious schism.
Bray argues that the concept of divine love is revealed in the idea of creating the world as an act of goodness and, at the same time, self-love. Love for God is deserved, and people should worship him. Thus it appears logical and has nothing to do with vanity. The image of the cross, according to Bray, represents a symbol of sacrifice in the name of love for sinful humanity. The love of God and for God in this way is the center of all Christian experience, and it is this concept that Bray seeks to make the most accessible and popular. The scientist emphasizes that theology, although it is based on ancient text, must be accessible and overcome the science that sets the threshold between man and religion.
The third researcher of the Divine concept under consideration, David Wells, introduces the idea of holiness to explain the paradox of divine love. Holy love is sufficient to explain all manifestations of the divine plan and its communication with the world. For Wells, God lies in the compatibility of apparent opposites, in the supernatural overcoming of them; therefore, the image of the trinity and, at the same time, the unity of God is important. This combination of the incompatible explains holy divine love.
Thus, it can be said that for modern theology, it is important to focus both on a solid previous tradition and on the biblical text. Biblical theology is a principled method for all three scholars, and the interpretation of the Bible is at the heart of their concepts. Despite the fact that all three theologians strive to make their developments as accessible as possible to a mass audience of readers, their works also appeal to representatives of their own discipline. Researchers criticize the state of modern theology not only as disconnected and unable to communicate but also as sometimes losing direct connection with God. Only by placing Divine love at the center of modern religious thought can one count on the revival and consistent adaptation of the Christian religion to modern needs. The love-first approach to the Christian religion suggested by the theologians discussed above can help Christian missionaries. Understandable and accessible philosophical models, ethically based on love, are capable of turning even skeptics and those disillusioned with mercy towards the Christian God.
Bibliography
Morrison, John. D. Review of No One Like Him by John S. Feinberg. Liberty University (2003): Web.
Gordon, Timothy. Review of Biblical Interpretation: Past and Present by Gerald Bray. Web.
Parker, Adam. Review of God is Love by Gerald Bray. Bring the Books (2012): Web.
Smethurst, Matt. Systematic Theology of Gods Love: A Conversation with Gerald Bray. The Gospel Coalition. Web.
Trueman, Carl. Review of God in The Whirlwind: How the Holy-love of God Reorients Our World by David F. Wells. The Aquila Report (2014): Web.
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