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| Pregunta | Respuesta |
| Giovanni Pico della Mirandola (Human nature) | One of the leading voices of the Italian Renaissance, who delivered the "oration on the dignity of humanity". He argued that humanity does not possess a higher being to determine it's own place or function but that only humanity alone can decide it's own path in life. His ideas were very influential and were seen as setting the scene for the enlightenment period. |
| Jonathan Edwards (Beauty of creation) | Known as America's greatest theologian who extended the classic Puritan scheme of the bible to the natural order. It was known as "The Images of Divine things", and was considered a response to challenges of rationalism from the Enlightenment. Edwards believed the Bible allowed Christians to interpret nature in two ways: First giving knowledge of the mysteries of faith and second by showing signs and symbols in the bible to represent those mysteries. |
| William Paley (Contrivance of nature) | Wrote about natural theology, where he coined the phase "the mechanical universe"; suggesting that the world can be seen as machinery constructed by someone else for a specific purpose. |
| John Henry Newman (Natural Religion) | Most important English theologian of the nineteenth century. During the time of skepticism about reliability of the bible, Newman fought to show how Christian faith could be believed without uncertainty. He argued that there were three main channels that nature uses such as: our minds, voice of mankind, and human life/ human affairs. |
| G.K. Chesterton (Doctrine of creation) | Amateur theologian and journalist that wrote about the most fundamental themes of the Christian doctrine of creation being that the natural order is not divine. |
| Dorothy L. Sayers (Creation and evil) | Proclaimed that God's actions towards creation was the same of that towards an artist producing art; in that both came from nothing. With the beginning of creation both good and evil coexisted simultaneously. Since God had both knowledge of Good and Evil due to his nonbeing and humans were beings they could not obtain that knowledge. From the fall in Genesis, it is described as a fall into self consciousness because evil can only be experienced by beings. |
| Athenagoras of Athens (Christian God) | Wrote against pagan criticisms to state main features of the gospel. This was during the time, early Christians were accused of atheism because of the refusal to observe state religious conventions and failure to worship the emperor. |
| Thomas Aquinas (Analogies of God) | One of the great medieval theologians, who's work was used as a landmark in Christian theology and most widely used. Aquinas argues that there is an analogy between God and the creation; between the invisible things of God, and the visible things of the world. |
| Jurgen Moltmann (Suffering of God) | German protestant theologian who insisted that a God who could not suffer was a God who could not love. Moltmann saw the crucifixion of Jesus as the supreme moment where God shared in the suffering in the world. God does not suffer on his own but only through Jesus. |
| Hans Urs von Balthasar (Glory of God) | Theologian associated with the theme of the glory of God. Balthasar saw God as adorandum meaning something to be adored and worshiped. God is the first origin that gives everything existence and his presence is in all that he creates which can be seen by intellectual beings. |
| Elizabeth A. Johnson (Female analogies) | A catholic professor, who contributed to the idea of God as "mother". Both images and personifications are not seen as feminine but seen as a dualistic feature between masculine traits, that represent the fullness of God. |
| Sarah Coakley (Vulnerability of God) | A Cambridge theologian that reflects how the notion of vulnerability can be affirmed and informed in the light of the christian vision of God. A few themes she speaks about is, a Christian understanding of God that is shaped by the life and death of Jesus, and how prayer is strongly influenced by our notion of God. |
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