International Journal for Philosophy of Religion 74 (2):181-199 (2013)
Believers regularly refer to God as “forgiving and merciful” when praying for divine forgiveness. If one is committed to divine immutability and impassability, as Maimonides is, one must deny that God is capable, in principle, of acting in a forgiving manner. If one rejects divine impassability, maintaining that God has a psychology, as Muffs does, one must reckon with biblical depictions of divine vengeance and rage. Such depictions suggest that while being capable, in principle, of acting in a forgiving way, God has a difficulty to manage God’s anger and do so in practice. Employing a Wittgensteinian perspective, I argue that utterances, e.g., “God merciful and gracious, slow to anger. . . forgiving iniquity and transgression and sin”, need not be understood as involving mistaken or confused descriptions of God’s nature and manner of acting. Rather, they can be understood as speech-acts of various types and functions: mystical, theurgic and others, that purport to bring about or transform various states of affairs in this world and/or beyond it. As such, they can function as non-semantic instruments that purport to elevate the believer to the “upper worlds”, or as anger-management devices that purport to help God implement His second order desire to act in a forgiving manner, despite His difficulty to do so
|Keywords||Forgiveness Resentment Prayer Maimonides Muffs Wittgenstein|
|Categories||categorize this paper)|
References found in this work BETA
Freedom of the Will and the Concept of a Person.Harry G. Frankfurt - 1971 - Journal of Philosophy 68 (1):5-20.
[Book Review] Forgiveness and Mercy. [REVIEW]Jeffrie G. Murphy & Jean Hampton - 1990 - Ethics 100 (2):413-415.
In Defence of Unconditional Forgiveness.Eve Garrard & David McNaughton - 2002 - Proceedings of the Aristotelian Society 103 (1):39–60.
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