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Zeitschriftenartikel zum Thema „God“

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Autor: Grafiati
Veröffentlicht am 4. Juni 2021
Zuletzt aktualisiert am 30. Juli 2024

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1

Thomas. „The God Gad“. Journal of the American Oriental Society 139, Nr. 2 (2019): 307. http://dx.doi.org/10.7817/jameroriesoci.139.2.0307.

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2

임효명. „God, Samuel's God“. Korean Journal of Old Testament Studies 18, Nr. 4 (Dezember 2012): 38–71. http://dx.doi.org/10.24333/jkots.2012.18.4.38.

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3

Hampson, Michael. „God Without God“. Tikkun 23, Nr. 3 (Mai 2008): 16–17. http://dx.doi.org/10.1215/08879982-2008-3008.

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4

Marey, Alexander. „Mortal God—Dying God?“ Sotsiologicheskoe Obozrenie / Russian Sociological Review 14, Nr. 4 (2015): 199–203. http://dx.doi.org/10.17323/1728-192x-2015-4-199-203.

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5

Numbers, Ronald L. „America's God, Nature's God“. Journal of The Historical Society 3, Nr. 2 (März 2003): 193–96. http://dx.doi.org/10.1111/1540-5923.00056.

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6

Sennett, James F. „Is God Essentially God?“ Religious Studies 30, Nr. 3 (September 1994): 295–303. http://dx.doi.org/10.1017/s0034412500022903.

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If theism is true, then there exists a being to which we appropriately refer with the term ‘God’. This point is analytic. Any object to which we appropriately refer with the term ‘God’ bears certain properties – e.g. omniscience, omnipotence and moral perfection. While the analyticity of this point may be a matter of debate, I find no problem granting its necessary truth, at least for the purposes of this paper. There are properties essential to the appropriate wearing of the title ‘God’. Does it follow from these claims that the object to which we appropriately apply the term ‘God’ bears the properties in question – omniscience, omnipotence, etc. – essentially? Is God essentially God? Or is it possible that the being to whom we refer with ‘God’ exist but not be God? Many would assume that the answers to these questions are obvious – that God is God essentially, or not at all. However, I wish to argue that there may be properties essential to Godhood, but not essential to the being that is God.
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7

Hardin, Michael. „Let God Be God:“. Journal of Ministry in Addiction & Recovery 1, Nr. 2 (24.11.1994): 9–22. http://dx.doi.org/10.1300/j048v01n02_02.

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8

Chandler, Marvin. „God is Still God“. Black Sacred Music 1, Nr. 1 (01.03.1987): 64. http://dx.doi.org/10.1215/10439455-1.1.64.

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9

Weyde, Karl William. „Is God a Violent God?“ Teologisk tidsskrift 6, Nr. 04 (12.12.2017): 280–300. http://dx.doi.org/10.18261/issn.1893-0271-2017-04-02.

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10

Baumann, Monica. „God økonomi i god ernæring“. Norsk tidsskrift for ernæring 9, Nr. 1 (März 2011): 15–16. http://dx.doi.org/10.18261/ntfe.9.1.5.

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11

KOSTER, MELINDA. „My God is God, Period“. Women's Studies 35, Nr. 6 (01.09.2006): 585–94. http://dx.doi.org/10.1080/00497870600809780.

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12

Edwards, Adrian. „God Above and God Below“. New Blackfriars 69, Nr. 812 (Januar 1988): 19–27. http://dx.doi.org/10.1111/j.1741-2005.1988.tb01301.x.

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13

Maraschin, Jaci. „Turning from God to God“. Ecumenical Review 50, Nr. 2 (April 1998): 184–89. http://dx.doi.org/10.1111/j.1758-6623.1998.tb00345.x.

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14

Clarke, Sathianathan. „God of Life, God in Life, and God for Life:“. Ecumenical Review 64, Nr. 4 (Dezember 2012): 439–53. http://dx.doi.org/10.1111/erev.12002.

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15

Chandra Kondaparthi, Ramesh. „Almighty God“. International Journal of Science and Research (IJSR) 12, Nr. 5 (05.05.2023): 163–65. http://dx.doi.org/10.21275/sr23430133542.

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16

Balbo, Ned, und Debora Greger. „God“. Antioch Review 60, Nr. 2 (2002): 349. http://dx.doi.org/10.2307/4614344.

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17

Simpson, Peter L. P. „God“. International Philosophical Quarterly 52, Nr. 1 (2012): 121–23. http://dx.doi.org/10.5840/ipq201252110.

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18

Davies, Irene. „God“. Fieldwork in Religion 8, Nr. 2 (26.11.2013): 199–208. http://dx.doi.org/10.1558/firn.v8i2.199.

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In 1966 an unprecedented disaster struck the small coalmining village of Aberfan in South Wales. 144 lives were lost as thousands of tons of mining rubble hurtled down the mountainside into a local school; not only families, but the community was devastated as the village lost a generation, with 116 children perishing in the rubble. This paper explores the emotional, psychological and physiological affects experienced by the community in the aftermath of such a disaster, and the spiritual coping mechanisms individuals often employ in order to deal with their grief. This case study of Aberfan explores the wider connotations of disaster perception; what causes a disaster? Is it an act of God, an act of nature, or an act of man? A disaster certainly cannot be experienced neutrally, and this article with emphasize the progressive development of attitude, post-trauma, which allows society to construe a disaster as all three of these ‘acts’.
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19

Jackson, Roy A. „God“. Philosophers' Magazine, Nr. 4 (1998): 32–33. http://dx.doi.org/10.5840/tpm1998412.

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20

LINDSAY, FRANNIE. „GOD“. Yale Review 94, Nr. 3 (Juli 2006): 75. http://dx.doi.org/10.1111/j.1467-9736.2006.00212.x.

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21

Devi, N. Revathi, V. Narayana Rao und A. K. Ramanujan. „God“. World Literature Today 68, Nr. 2 (1994): 244. http://dx.doi.org/10.2307/40150128.

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22

Badihian, Mahnaz. „God“. Prairie Schooner 87, Nr. 3 (2013): 20–21. http://dx.doi.org/10.1353/psg.2013.0119.

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23

Weckman, George. „God“. Teaching Philosophy 22, Nr. 2 (1999): 230–31. http://dx.doi.org/10.5840/teachphil199922224.

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24

Alić, Sead. „God“. In medias res 12, Nr. 23 (25.09.2023): 3803–13. http://dx.doi.org/10.46640/imr.12.23.2.

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Ovaj tekst i ovaj pristup žele skrenuti pozornost na oblike ljudskog posredovanja ideje Boga; na smrt medija u kojima se Bog objavio, a koja koincidira sa gubitkom povjerenjem u ideju Boga, koja je previše ljudskom.U tom smislu govori se o ‘zemaljskom Bogu’ koji različitim interesnim grupama služi kao izgovor za djelovanje ili nedjelovanje.Ideja Boga vratila se njegovoj barbarskoj nazočnosti u životima naših naroda. Nebo je podijeljeno. Bog je postao izgovor za idole i njihove institucije, bogove među ljudima. Na pravim vjernicima je pokušati ujediniti nebo i pokušati čuti nebo nekim novim medijem.
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25

Brenkman, John. „“ . . . wrestling with (my God!) my God”“. Qui Parle 21, Nr. 2 (2013): 1–25. http://dx.doi.org/10.5250/quiparle.21.2.0001.

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26

Fasting, Mathilde. „God organisering vil gi god omsorg“. Søkelys på arbeidslivet 30, Nr. 01-02 (14.05.2013): 137–49. http://dx.doi.org/10.18261/issn1504-7989-2013-01-02-09.

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27

Runzo, Joseph. „God-Relationships With and Without God“. Faith and Philosophy 10, Nr. 1 (1993): 124–28. http://dx.doi.org/10.5840/faithphil199310137.

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28

Denysenko, Anatoliy. „God after God by S. Konacheva“. Theological Reflections: Eastern European Journal of Theology 19, Nr. 1 (31.05.2021): 217–30. http://dx.doi.org/10.29357/2521-179x.2021.v19.1.12.

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29

Tóth, Beáta. „Gift as God — God as Gift?“ Studia Phaenomenologica 9, Nr. 9999 (2009): 255–67. http://dx.doi.org/10.5840/studphaen20099special50.

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While the notion of gift has received much scholarly attention in recent philosophical discussion, theology appears as being too strongly dependent on philosophy by being oblivious of its own resources within the rich theological tradition concerning the Trinitarian community of loving gift exchange. After considering the possibility of a transition from a faith-informed phenomenology to phenomenologically inspired theology, the essay examines two early tests cases, Hilary of Poitiers and Augustine of Hippo, where the relationship these authors saw between gift and love within the life of the economic and the immanent Trinity can be archeologically traced.
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30

Treanor, Brian. „Anatheism: Returning to God After God“. International Journal of Philosophical Studies 19, Nr. 5 (Dezember 2011): 771–77. http://dx.doi.org/10.1080/09672559.2011.634237.

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31

Avis, Paul. „Book Review: Let God be God“. Theology 93, Nr. 754 (Juli 1990): 305. http://dx.doi.org/10.1177/0040571x9009300411.

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32

Champagne, Marc. „DAY SHIFT GOD, NIGHT SHIFT GOD“. Think 19, Nr. 54 (11.12.2019): 81–88. http://dx.doi.org/10.1017/s1477175619000319.

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It is usually thought that only one being can be all-knowing, all-powerful, and all-loving. Challenging this monotheist conviction, I propose a universe ruled by two deities: ‘day shift God’ oversees the events that occur while the sun is up, whereas ‘night shift God’ oversees the events that occur while the sun is down. I survey objections to this proposal and conclude that the real obstacle is not an argument, but an aesthetic preference.
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33

Shaw, Patrick. „Might God not have been God?“ Religious Studies 31, Nr. 4 (Dezember 1995): 421–27. http://dx.doi.org/10.1017/s0034412500023842.

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James Sennett has argued that Yahweh may possess the properties of divinity contingently; that it is an open question whether Yahweh is divine in all possible worlds, and that perfect goodness cannot belong essentially to anyone. In response to Sennett it is here argued that it does not make clear sense to suppose that properties apply to Yahweh contingently, and that Sennett fails to demonstrate that perfect goodness cannot apply essentially. There are problems with the notion of perfect goodness, but these would tend to suggest that the notion lacks application anywhere.
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34

QUINN, PHILIP L. „Can God speak? Does God speak?“ Religious Studies 37, Nr. 3 (September 2001): 259–69. http://dx.doi.org/10.1017/s0034412501005650.

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This paper critically examines what Nicholas Wolterstorff has to say in Divine Discourse in response to the two questions in the title. It tries to show that his argument for the conclusion that God can have the obligations of a speaker is defective. It also tries to show that his argument for the conclusion that some actual person is entitled to believe that God has spoken to her is incomplete. The paper's conclusion is that Wolterstorff's arguments fail to establish, or to provide strong grounds for accepting, a positive answer to either of the questions in its title.
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35

Murray, Dylan, Justin Sytsma und Jonathan Livengood. „God knows (but does God believe?)“. Philosophical Studies 166, Nr. 1 (12.09.2012): 83–107. http://dx.doi.org/10.1007/s11098-012-0022-5.

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36

Viney, Donald Wayne. „God Almighty and God All-Loving“. Process Studies 45, Nr. 2 (2016): 176–98. http://dx.doi.org/10.5840/process201645214.

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37

Christensen Jr., Walter James. „Calculating God from the God Particle“. Journal of Modern Physics 07, Nr. 02 (2016): 237–50. http://dx.doi.org/10.4236/jmp.2016.72024.

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38

Hopkins, Claire. „THANK GOD I AM NOT GOD“. Bulletin of the Royal College of Surgeons of England 103, Nr. 1 (Januar 2021): 10. http://dx.doi.org/10.1308/rcsbull.2021.17.

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39

Conroy, Kieran. „Taoism: God as Nature Sees God“. Journal of Religion and Health 46, Nr. 1 (02.02.2007): 177–78. http://dx.doi.org/10.1007/s10943-006-9095-9.

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40

ENNAJI, Nadia, Hasan OUAKHIR, Mohammed ABAHROUR, Velibor SPALEVIC und Branislav DUDIC. „Impact of watershed management practices on vegetation, land use changes, and soil erosion in River Basins of the Atlas, Morocco“. Notulae Botanicae Horti Agrobotanici Cluj-Napoca 52, Nr. 1 (29.03.2024): 13567. http://dx.doi.org/10.15835/nbha52113567.

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Soil erosion, a land degradation process triggered by natural and anthropogenic factors, seriously impacts landscapes and water resources. The influence of vegetation cover and land use changes on intensity of soil erosion of two catchments in mountainous regions of Morocco is evident, as it alters hydrologic response and sediment dynamics. This research aims to analyze the interactions among plants, soil, geology, meteorology, and orography, assessing soil erosion responses using the process-oriented IntErO model - Erosion Potential Method to determine erosion rates. The obtained results indicate that the Tiguert river basin experiences higher soil losses (Ggod = 5184.47 m³/god) and soil losses per square kilometre (Ggod/km² = 508.28 m³/km² god) compared to the Wanmroud catchment (Ggod = 2555.66 m³/god, Ggod/km² = 381.44 m³/km² god), confirming the theory that areas with denser and more effective vegetation cover experience lower soil erosion rates. Furthermore, the Wanmroud basin exhibits a more regular shape and lower watershed development coefficient, implying lower human impact. This study has shown the relationships between land use changes, vegetation cover, and soil erosion dynamics, offering valuable insights for sustainable land management practices in mountainous regions of Morocco.
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41

STENMARK, MIKAEL. „Competing conceptions of God: the personal God versus the God beyond being“. Religious Studies 51, Nr. 2 (19.08.2014): 205–20. http://dx.doi.org/10.1017/s0034412514000304.

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AbstractAmong philosophers and theologians today, one of the most important dividing lines is the one separating those who advocate a personal conception of God (personal theism) from those who embrace the idea of a God beyond or without being (alterity theism). There is not much dialogue between these groups of scholars; rather the two groups ignore each other, and each party typically believes that there is a fairly straightforward knockdown argument against the other. In this article I explore these two standard objections – the idolatry objection and the no-sense objection – and show why they both fail to be convincing. This failure to convince is a good thing, because it opens up the possibility that both personal theism and alterity theism are legitimate research programmes, each worthy of being further developed in philosophical theology.
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42

Igboin, Benson O. „Is Olodumare, God In Yoruba Belief, God?“ Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 4, Nr. 2 (25.12.2014): 189. http://dx.doi.org/10.20871/kpjipm.v4i2.67.

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<div><p><strong>Abstrak :</strong> Pertanyaan apakah Olodumare, Tuhan dalam kepercayaan Yoruba, sebagaimana diterjemahkan oleh Bolaji Idowu, adalah Tuhan merupakan persoalan penuh liku. Hal ini karena konsep dan kepercayaan atas Olodumare ini mengalami serangkaian analisis berputar sehingga memancing pertanyaan tersebut dijawab dalam tiga tahap episodik mendasar. Pertama dari kalangan antropolog Barat yang, sengaja atau tidak, keliru memahami bahwa Olodumare bukanlah, atau tidaklah sederajat dengan, Tuhan; tahap kedua diperjuangkan oleh pengkaji Africa (<em>Africanist</em>) / teolog Yoruba yang mengajukan status Olodumare sebagai Tuhan; sementara mazhab dekolonisasi mutakhir berupaya melepaskan Olodumare dari apa yang disebut sebagai jerat Helenistik (<em>Helenistic grab</em>) periode kedua, dan memberikan citra yang ‘tepat’ tentang Olodumare. Masing-masing ‘kebenaran’ tentang Olodumare ini memiliki pertanyaan-pertanyaan turunan yang memengaruhi pemahaman atas Olodumare. Kajian ini mempertanyakan klaim-klaim tiga filsuf dekolonisasi saat ini, dan mengemukakan bahwa apa yang mereka lontarkan seputar Olodumare tidak konsisten. Kesimpulannya, untuk memperoleh konsep yang kuat tentang Olodumare, perlu upaya untuk mengadopsi padanan kata-kata terjemahan alternatif yang tepat, baik terhadap ajaran Yoruba maupun ajaran Kristen; jika tidak demikian, pertanyaan-pertanyaan yang muncul mungkin tetap akan tak terjawab, sementara tesis Idowu tetap dirasakan sudah memadai.</p><p><em>Kata kunci :</em> <em>Olodumare, Esu, Masalah keburukan, Tuhan, Yoruba</em></p><p> </p><p><strong>Abstract : </strong>The question whether Olodumare, God in Yoruba belief, as Bolaji Idowu translated it, is God is a tortuous one. It is so because the concept of, and the belief in, Olodumare are undergoing circuitous strings of analysis that tempt one to answer the question in three fundamental episodic phases. The first came from the Western anthropologists who advertently or inadvertently ‘misconceived’ Olodumare, as completely less than a God; the second stage championed by foremost Africanist/ Yoruba theologians ‘promoted’ Olodumare to the ‘status’ of a God or rather insisted that Olodumare is God; while the decolonisation school is currently divesting Olodumare of so-called Hellenised garb of the second period, and casting ‘true’ images of him. Each of these ‘truths’ about Olodumare has serious ancillary questions that affect the overall understanding of Olodumare. This study interrogates the claims of three recent decolonisation philosophers, and reveals that their casting of Olodumare is inconsistent one with another. It concludes that before any incontrovertible concept of Olodumare could be reached, alternative translational (linguistic) equivalents true to the Yoruba theology and true to Christianity must be adopted; otherwise the questions raised might yet remain unanswered, while Idowu’s thesis still suffices.</p><p><em>Keywords :</em> <em>Olodumare, Esu, problem of evil, God, Yoruba</em></p></div>
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43

KNITTER, Paul F. „«My God is Bigger than your God!»“. Studies in Interreligious Dialogue 17, Nr. 1 (15.07.2007): 100–118. http://dx.doi.org/10.2143/sid.17.1.2022755.

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44

Jones, W. Glyn, William Heinesen und Jens E. Donner. „God aften måne, god aften min ven“. World Literature Today 65, Nr. 1 (1991): 124. http://dx.doi.org/10.2307/40146236.

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45

Freeman, Anthony. „God-Talk: God in Us Re-Visited“. Modern Believing 54, Nr. 3 (Januar 2013): 232–39. http://dx.doi.org/10.3828/mb.54.3.232.

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46

Macleod, Donald. „God or god?: Arianism, Ancient and Modern“. Evangelical Quarterly: An International Review of Bible and Theology 68, Nr. 2 (06.09.1996): 121–38. http://dx.doi.org/10.1163/27725472-06802003.

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This study begins with an attempt to derive from 4th century discussions a definition of Arianism. It then notes the re-emergence of Arianism after the Reformation and traces its development within both the Church of England and English Nonconformity, focussing particularly on Isaac Watts and Philip Doddridge. It looks at the factors which account for this development, including the aversion to human creeds which so deeply influenced the Nonconformist mindset. The study concludes that men like Doddridge, passionately committed to theological freedom, underestimated the threat which Arianism poses to Christianity.
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47

Rigby, Cynthia L. „God Might Be Where God Is Not“. International Journal of Systematic Theology 23, Nr. 3 (Juli 2021): 438–44. http://dx.doi.org/10.1111/ijst.12505.

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48

Grossman, Teddi. „The God Within and the God Without“. Substance Use & Misuse 48, Nr. 12 (16.09.2013): 1150–56. http://dx.doi.org/10.3109/10826084.2013.808485.

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49

Rowland, Christopher. „Render to God what belongs to God“. New Blackfriars 70, Nr. 830 (September 1989): 365–71. http://dx.doi.org/10.1111/j.1741-2005.1989.tb05134.x.

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50

Stenius, Kerstin. „God Alkoholpolitik, Bra Alkoholforskning Och God Publicitet“. Nordisk Alkoholtisdkrift (Nordic Alcohol Studies) 12, Nr. 1 (Februar 1995): 51–54. http://dx.doi.org/10.1177/145507259501200107.

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