Where in the world is God? On finding the Divine in Esther
The word “God” does not appear in the book of Esther. Some argue that this divine absence highlights human action over against Divine providence or sovereignty. I maintain, however, that it is a theological mistake to place divine and human action in separate domains. Divine action is not only the g...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Sage
2021
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| In: |
Review and expositor
Year: 2021, Volume: 118, Issue: 2, Pages: 180-191 |
| IxTheo Classification: | HB Old Testament KAE Church history 900-1300; high Middle Ages NBC Doctrine of God NBE Anthropology |
| Further subjects: | B
Human Action
B Aquinas B Hiddenness B Divine Action B Causality |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a The word “God” does not appear in the book of Esther. Some argue that this divine absence highlights human action over against Divine providence or sovereignty. I maintain, however, that it is a theological mistake to place divine and human action in separate domains. Divine action is not only the ground that makes human action possible; it is also the compelling spring that draws persons to act faithfully. Aristotle’s account of friendship sheds light on how friends act through one another, enabling each to become and do more than they would have otherwise. Aquinas’s discussion of primary and secondary causality provides compelling insight into how human agency relies upon Divine agency enabling us to move toward our true telos: communion with God. With Esther and Mordecai, one sees shared human agency: both rely upon the other to act. Even more, one sees how their faithfulness derives from their identity as persons in covenant with God, whose saving deeds on behalf of the Jews and the world make their lives possible. | ||
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