Divine Intimacy Vol. 2

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Jacob Boehme, for example, takes anguish to be one of the fundamental metaphysical moments of the eternal dynamic that makes up the inner life of God1. Suffering as a form of imitatio dei: A related but distinct mechanism that could elevate at least some kinds of suffering into divine intimacy might be that of imitatio dei.

Many theists strive to make themselves similar in nature, action, and feeling, to the most perfect being.

Divine Intimacy January | Christian Worship And Liturgy | Christian Behaviour And Experience

And if God is taken to suffer, then the sufferings that humans undergo could be considered to take them forward in the project of conforming themselves to the divine. CJ Barker, trans. But there are other examples that we can look to, which — perhaps surprisingly — do not rely on God himself suffering.

They are onlookers who watch a drama unfolding itself with unalterable speed. They are not involved in it. This realization brings to an abrupt end the feeling of togetherness.

Divine Intimacy (Part 1) - 12/31/2011

I stand before God; no one else is beside me. A lonely being meeting the loneliest Being in utter seclusion is a traumatic but also a great experience. The person who suffers from acute loneliness has this aspect of the Godhead revealed to them more profoundly than one who has never experienced loneliness to that degree. It might turn out, therefore, that most cases of serious suffering contain in them an element of loneliness, meaning that this particular kind of revelation will be more widespread than it initially seemed.

How can a thought go beyond the world… Suffering, as suffering, is but a concrete and quasi-sensible manifestation of the nonintegratable, or the unjustifiable. And in this sense transcendence!

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On the one hand it sounds as though the author means to make a causal inference from the unique nature of their suffering to the claim that only God could have brought it about. There are many variable ways that suffering can affect people — depending the circumstances, the kind of person, and the kind of suffering involved — but one effect that it sometimes has is that of jolting people into an intensified awareness of their own existence.

Very often that shock is the shock of suffering. His sensibility is really no longer in his hand but at the end of the stick… We have to feel the universe through each sensation. What does it matter then whether it be pleasure or pain? If our hand is shaken by a beloved friend when we meet again after a long separation, what does it matter that he squeezes it hard and hurts us? Indeed, it may even be that on some occasions pain is better suited to the role of waking us up to that presence. But then a cry, wrested from our very core, fills the world around us, as if a mountain were suddenly about to place itself in front of us.

It is one word: GOD. Gustave Thibon, trans.

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For the former to work, God must be taken to suffer, whereas the latter can work even if suffering is alien to God. Mechanisms 3 and 4 therefore provide us with particularly strong — and fascinating — forms of divine intimacy theodicy.

Holiness at Home: The Importance of the Family – Part 2

The benefits of philosophizing with the Talmud: some questions In this section I would like to take a step back so as to consider the benefits which Harris suggests arise from bringing the rabbinic discussion of YSA into conversation with contemporary analytic philosophy of religion. The paper seems to touch on four main kinds of benefit, which I will briefly describe, and about which I will raise some questions.

Here, contemporary philosophy is helping to illuminate the rabbinic discussion of YSA. The second benefit follows on from the first. Should this fact be important to Jewish philosophers and theologians? And if so, why, and to what extent? To put this more concretely: if a self- identifyingly Jewish philosopher is grappling with the problem of suffering, do they have any reason — other things being equal — to prefer a theodicy that is a part of the Jewish theological tradition over one that is not?

And if so, what kind of reason is this?

Or is it cultural — recognizing there to be values other than truth which should have some influence over the philosophical positions that one holds? And if the latter, what are these values, and do they trump the value of truth, interact with it, or do they depend on denying that truth is relevant in these areas? There are many more questions that could be asked about the status and significance of Jewish traditionality in the practice of Jewish philosophy, but I hope that these will be sufficient to get a discussion started.

The third benefit goes in the opposite direction to the first. Whereas the first saw contemporary philosophical categories shed light on YSA, we now see that the rabbinical discussion of YSA can help to augment contemporary philosophical defences and theodicies. By drawing on a literature that has been almost entirely untapped by contemporary philosophers, Harris is able to sketch out new forms of divine intimacy theodicy to add to those currently under discussion.

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Are prayers during suffering, when you do not feel engaged in prayer, reaching God?