This book constitutes the second volume of a three-volume study of
Christian testimonies to divine suffering: God's Wounds:
Hermeneutic of the Christian Symbol of Divine Suffering, vol. 2,
Evil and Divine Suffering. The larger study focuses its inquiry
into the testimonies to divine suffering themselves, seeking to
allow the voices that attest to divine suffering to speak freely,
then to discover and elucidate the internal logic or rationality of
this family of testimonies, rather than defending these
attestations against the dominant claims of classical Christian
theism that have historically sought to eliminate such language
altogether from Christian discourse about the nature and life of
God. This second volume of studies proceeds on the basis of the
presuppositions of this symbol, those implicit attestations that
provide the conditions of possibility for divine suffering-that
which constitutes divine vulnerability with respect to creation-as
identified and examined in the first volume of this project: an
understanding of God through the primary metaphor of love ("God is
love"); and an understanding of the human as created in the image
of God, with a life (though finite) analogous to the divine
life-the imago Dei as love. The second volume then investigates the
first two divine wounds or modes of divine suffering to which the
larger family of testimonies to divine suffering normally attest:
(1) divine grief, suffering because of betrayal by the beloved
human or human sin; and (2) divine self-sacrifice, suffering for
the beloved human in its bondage to sin or misery, to establish the
possibility of redemption and reconciliation. Each divine wound,
thus, constitutes a response to a creaturely occasion. The
suffering in each divine wound also occurs in two stages: a passive
stage and an active stage. In divine grief, God suffers because of
human sin, betrayal of the divine lover by the beloved human:
divine sorrow as the passive stage of divine grief; and divine
anguish as the active stage of divine grief. In divine
self-sacrifice, God suffers in response to the misery or bondage of
the beloved human's infidelity: divine travail (focused on the
divine incarnation in Jesus of Nazareth) as the active stage of
divine self-sacrifice; and divine agony (focused on divine
suffering in the crucifixion of Jesus of Nazareth) as the passive
stage of divine self-sacrifice.
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