Divine pathos (n.) spells out God's search for man, and it holds within it the whole doctrine of the Shekhinah.
Divine pathos (n.) is God reacting to Israel's conduct with feeling, a response that changes when the conduct changes.
Divine pathos (n.) names how God responds, not what God is.
Divine pathos (n.) is the shared premise beneath Judaism and Christianity: a God who cares about human destiny and quietly presses on history.
Divine pathos (n.) is God's inner life on display: not a verdict handed down but love, disappointment and anger felt.
Divine pathos (n.) in Jeremiah glows with something that can be mirrored but not said: God is in mourning for himself.
Divine pathos (n.) is never final: God seeks to discipline his enemies, not destroy them, as Jeremiah had to learn.
Divine pathos (n.) is justice cloaked in mystery, intimacy held inside holy otherness.
Divine pathos (n.) is the Bible's most frequent way of speaking about God and theology's most neglected.
Divine pathos (n.) means God can be touched: he has not only mind and will but feeling.
Divine pathos (n.) is care instead of an idea of goodness, a challenge reaching out rather than a fixed model to copy.
Divine pathos (n.) is not a property of God but a situation he is in.
Divine pathos (n.) is transitive: unlike the self-absorbed passions of pagan gods, it always points outward toward people.
Divine pathos (n.) is the elemental fact of the human condition, deeper than our alienation: God is in our trouble with us.
Divine pathos (n.) is to history what the image of God is to creation: the idea everything else hangs on.
Divine pathos (n.) is a bridge God throws across the chasm that separates him from us.
Divine pathos (n.) replaces the covenant's yes-or-no with a living range of ways God can stand toward a people.
Divine pathos (n.) reveals God's care and hides his power: the paradox of a Creator moved by one speck of his creation.
Divine pathos (n.) defeats fate by making every decree provisional, hanging on what we do next.
Divine pathos (n.) embarrassed theologians for two thousand years, and the embarrassment came from Greek philosophy, not the Bible.