Book contents
6 - Worship as Real Union
from Part II - What Is Worship?
Published online by Cambridge University Press: 09 January 2025
By
Summary
In this chapter, I argue for an account of worship as real union. To worship the Divine is to participate in the goodness of God, in an ontological way. But how can we really participate in God? The answer depends on the coherence of an important distinction between the essence and divine energies of God. We cannot participate in the essence of God, otherwise the distinction between creature and creator breaks down. Rather, we participate in the divine energies of God. Although there is a difference between the divine essence and the divine energies, the divine energies are not something distinct from God. God interacts with us and reveals himself to us through the divine energies. The divine energies are the activities of God that can penetrate our inner being and change us from potentially being good to actually being good. Thus, worship, in the proper and strict sense, divinizes us.
- Type
- Chapter
- Information
- The Philosophy of WorshipDivine and Human Aspects, pp. 93 - 116Publisher: Cambridge University PressPrint publication year: 2025
References
Adams, R. M. (2010). Finite and infinite goods: A framework for ethics. Oxford: Oxford University Press.Google Scholar
Athanasius, , & Lewis, C. S. (2011). On the Incarnation (Behr, J., Trans.). St. Vladimir’s Seminary Press.Google Scholar
Bradshaw, D. (2004). Aristotle East and West: Metaphysics and the division of Christendom. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
Bradshaw, D. (2006a). “The Concept of the Divine Energies.” Philosophy and Theology. Vol. 18, No. 1, pp. 93–120.CrossRefGoogle Scholar
Bradshaw, D. (2006b). “The Divine Glory and the Divine Energies.” Faith and Philosophy. Vol. 23, pp. 278–298.CrossRefGoogle Scholar
Bradshaw, D. (2019). “Essence and Energies: What Kind of Distinction?” Analogia. Vol. 6, pp. 5–36.Google Scholar
Bradshaw, D. (in press). “The Essence/Energies Distinction.” In Oxford Handbook of Eastern Orthodox Theology.Google Scholar
Chryssides, G. D. (1987). “Subject and Object in Worship.” Religious Studies. Vol. 23, No. 3, pp. 367–375.CrossRefGoogle Scholar
Crowe, B. D. (2007). “Reasons for Worship: A Response to Bayne and Nagasawa.” Religious Studies. Vol. 43, No. 4, pp. 465–474.CrossRefGoogle Scholar
De Haan, (2018). “Aquinas on actus essendi and the Second Mode of Participation.” The Thomist. Vol. 82, No. 4, pp. 573–609.CrossRefGoogle Scholar
Doolan, G. T. (2018). “Aquinas on esse subsistens and the Third Mode of Participation.” The Thomist. Vol. 82, No. 4, pp. 611–642.CrossRefGoogle Scholar
Glazov, G. (2006). “Theosis, Judaism, and Old Testament Anthropology.” In Theosis: Deification in Christian theology, pp. 16–31. Kharlamov, V. & Stephen, F. (Eds). Eugene, OR: Pickwick Publ.Google Scholar
Gwiazda, J. (2011). “Worship and Threshold Obligations.” Religious Studies. Vol. 47, No. 4, pp. 521–525.CrossRefGoogle Scholar
Herdt, J. A. (2012). Putting on virtue: The legacy of the splendid vices. Chicago, IL: University of Chicago Press.Google Scholar
Lombardi, J. L. (1988). “Worship and Moral Autonomy.” Religious Studies. Vol. 24, No. 2, pp. 101–119.CrossRefGoogle Scholar
Mitchell, J. A. (2018). “Aquinas on esse commune and the First Mode of Participation.” The Thomist. Vol. 82, No. 4, pp. 543–572.CrossRefGoogle Scholar
Nagasawa, Y. & Bayne, T. (2006). “The Grounds of Worship.” Religious Studies. Vol. 42, No. 3, pp. 299–313.Google Scholar
Nagasawa, Y. & Bayne, T. (2007). “The Grounds of Worship Again: A Reply to Crowe.” Religious Studies. Vol. 43, No. 4, pp. 475–480.Google Scholar
Nagasawa, Y. & Brown, C. (2005). “I Can’t Make You Worship Me.” Ratio. Vol 18, No. 2, pp. 138–144.Google Scholar
Oakes, R. A. (1972). “Reply to Professor Rachels.” Religious Studies. Vol. 8, No. 2, pp. 165–167.CrossRefGoogle Scholar
Quinn, P. L. (1975). “Religious Obedience and Moral Autonomy.” Religious Studies. Vol. 11, No. 3, pp. 265–281.CrossRefGoogle Scholar
Rachels, J. (1971). “God and Human Attitudes.” Religious Studies. Vol. 7, No. 4, pp. 325–337.CrossRefGoogle Scholar
Rosen, G. (2015). “Real Definition.” Analytic Philosophy. Vol. 56, No. 3, pp. 189–209.CrossRefGoogle Scholar
Scheffler, S. (1997). “Relationships and Responsibilities.” Philosophy & Public Affairs. Vol. 26, No. 3, pp. 189–209.CrossRefGoogle Scholar
Smart, N. (2014). Concept of worship. Place of publication not identified: Palgrave Macmillan.Google Scholar
Smuts, A. (2012). “The Power to Make Others Worship.” Religious Studies. Vol. 48, No. 2, pp. 221–237.CrossRefGoogle Scholar
Triffett, B. P. (2016). “Processio and the Place of Ontic Being: John Milbank and James K. A. Smith on Participation.” The Heythrop Journal. Vol. 57, pp. 900–916.CrossRefGoogle Scholar
Torrance, A. (2009). “Precedents for Palamas’ Essence–Energies Theology in the Cappadocian Fathers.” Vigiliae Christianae. Vol. 63, No. 1, pp. 47–70.CrossRefGoogle Scholar
Wedgwood, R. (2007). The Nature of Normativity. Oxford: Oxford University Press.CrossRefGoogle Scholar
Wippel, J. F. (2000). The metaphysical thought of Thomas Aquinas: From finite being to uncreated being. Washington, DC: Catholic University of America Press.Google Scholar