Journal articles on the topic 'Contributions in the concept of God'
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1
Andersen, Svend. "Gud og det givne." Dansk Teologisk Tidsskrift 80, no. 2-3 (September 16, 2017): 127–45. http://dx.doi.org/10.7146/dtt.v80i2-3.106352.
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Two important preconditions for the thinking of God in contemporary philosophy of religion are Kant’s critique of the ontological argument and Heidegger’s critique of so-called onto-theology. In both cases we find a critique of metaphysics and in both cases the concept of being or existence is central. Against this background, the article discusses the thinking about God in K.E. Løgstup and Jean-Luc Marion, who both relate to Heidegger’s thought and to phenomenology. Other contributions are included, viz. Johannes Sløk’s and Niels Grønkjær’s. The main thesis is that there can be no ‘unbroken’ discourse about God in the context of a Heideggerian Seinsdenken. Language is a necessary intermediate: the transition from the sphere of being to God as a person presupposes linguistic discourse. Such a discursive theism is not vulnerable to the contemporary critique of metaphysics.
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Yuflih, Irham. "The meaning of the ritual concept of aliran kebatinan perjalanan (akp) in the Karang Pawitan community, Pakutandang Village, Ciparay District, Bandung Regency." SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 2, no. 1 (June 27, 2022): 21–33. http://dx.doi.org/10.53417/sjebs.v2i1.68.
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This paper examines the meaning of the ritual concept of Aliran Kebatinan Kepercayaan in the Karangpawitan community, Bandung Regency. The center of human ritual activity is God, so humans have a creative attitude in “searching” for God, which is reflected in the original culture. This research aims to discover the concept of God in Aliran Kebatinan Kepercayaan in the Karangpawitan community. The method used qualitative research using Mircea Eliade's phenomenological and historical approach. The results show that the concept of God in Aliran Kebatinan Kepercayaan is that God is everywhere, in the hearts of every human. However, God does not have a form and color. The human cannot compare God with anything in this universe. The concept of awang-awang, uwung-uwung means that Almighty God has already existed when heaven and earth do not yet exist. The Aliran Kebatinan Kepercayaan has no specificity in rituals or the process of worship. The contribution of this study is to determine that the applied ritual is to have a clear mind because people must pass some stages before finally merging with God or being united with God. It is essential to know that the offerings have meaning and good knowledge in the lives and livelihoods of the devotees.
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Hekman, Susan. "Divine Women? Irigaray, God, and the Subject." Feminist Theology 27, no. 2 (January 2019): 117–25. http://dx.doi.org/10.1177/0966735018814670.
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One of the central themes of contemporary feminist literature is the exclusion of the female subject from the Western tradition. Luce Irigaray has made significant contributions to this literature. In this article I examine one aspect of Irigaray’s work on the feminine subject, her discussion of divine women. She argues that in order to achieve full subjectivity women must worship a female god that will give them the divinity that they lack, the divinity that the patriarchal god provides for men. I argue that this thesis is both counterproductive and incoherent. It perpetuates the male/female binarism that is at the root of patriarchy. It also fails to define the concept of a female god which is at the centre of Irigaray’s argument. I conclude that the approach of process theology is much more successful in removing the maleness of God and providing women with a deity compatible with feminist beliefs.
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Stoffers S.J., Johannes. "Nicholas Cusanus and His ‘non-aliud’ as Concept of God." European Journal for Philosophy of Religion 11, no. 1 (March 17, 2019): 39. http://dx.doi.org/10.24204/ejpr.v11i1.2601.
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This paper presents Cusanus’ dialogue of 1462, named after and centred on the concept of non-aliud, and exploits its speculative resources for conceiving the relationship between God and the realm of finite entities. Furthermore, it points to the elements of self-constitution of the absolute and of the latter’s grounding relation towards the contingent. Finally, it is argued that Cusanus’ concept of non-aliud offers a valuable contribution to the present debate about an adequate concept of God.
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Yunus, Muhammad, and Ngimadudin Ngimadudin. "TUHAN KAUM MISTIK: Kontribusinya Bagi Toleransi Ummat Beragama." El-Ghiroh 20, no. 02 (September 23, 2022): 99–119. http://dx.doi.org/10.37092/el-ghiroh.v20i02.432.
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This study aims to explore the concept of God for the mystics and its contribution to religious tolerance in Indonesia. The questions to be answered in this research are (1) What is the concept of God for the Mystics ?, (2) What and how does the concept contribute in relation to religious tolerance, especially in Indonesia. This research is a qualitative research. The data source comes from the literature. The analysis method uses a hermeneutic which consists of elements of description and interpretation. The results of this study found that the God of the mystics is an impersonal God, in the sense of not being described. Another reality besides Him is His image. He is One and the cause of everything. He can only be found or approached by those who have purified themselves. The contribution of the mystics to the tolerance of the religious community lies in the similarity of their conception of God, namely as God who is undefined. This similarity can be used as a meeting point that allows the Religious community to be more inclusive and enlarge the equation, not the other way around
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Ghozi, Ghozi. "Teologi Posmodern: Menimbang Konsep Naturalisme-Teistik." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 1 (October 16, 2015): 91. http://dx.doi.org/10.15642/teosofi.2012.2.1.91-107.
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<p>This article will briefly discuss the problems of postmodern theology in the context of the relationship between God and nature. In this case, the author brings the conception of theistic naturalism in the view of classical theology of Islam. Theological conception of postmodernism (theistic naturalism) can be useful contributions to the refreshment of Islamic theology, particularly in the case <em>a</em><em>f</em><em>‘</em><em>â</em><em>l</em><em> </em><em>al</em><em>-</em><em>‘</em><em>ibâd</em> and its derivation. The concept of direct influence and indirect influence may help explain the intervention of God toward human beings without denying the law of causality, as the law that becomes standard of modern science. Nevertheless there are some things that need to be considered in this concept: <em>Firstly</em>, God is only the spirit of the universe, God has entrusted His power to the nature, and all the events occurred due to the co-creativity of God and nature. <em>Secondly</em>, God has no a direct influence on the external dimension, rather He is merely a Spirit of things who has influence on inner dimension.</p>
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Large, William. "Atheism of the Word: Narrated Speech and the Origin of Language in Cohen, Rosenzweig and Levinas." Religions 9, no. 12 (December 7, 2018): 404. http://dx.doi.org/10.3390/rel9120404.
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Kant marks a fundamental break in the history of philosophy of religion and the concept of God. God is no longer interpreted as a being necessary to understand the existence of a rational universe, but as an idea that makes sense of our morality. Cohen supplements this idea with the concept of personality, which he argues is the unique contribution of Judaism. For Rosenzweig and Levinas, the monotheistic God is neither a being nor an idea, but the living reality of speech. What would the atheism be that responds to this theism? Linguistics makes a distinction between direct, indirect, and free indirect speech. In the latter form, the origin of speech is not a subject, but narrated language. It is this difference between direct and indirect speech that is missing in Rosenzweig and Levinas’s description of God. It would mean that God is produced by language rather than the subject of language. What menaces the reality of God is not whether God exists, or is intelligible, but the externality of language without a subject.
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Bedoya Bonilla, Diego Fernando. "God, an Event of Proximity, Narrated in Luke 10:25–37." Collectanea Theologica 92, no. 4 (December 23, 2022): 5–37. http://dx.doi.org/10.21697/ct.2022.92.4.01.
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The so-called “phenomenological turn” proposes a return to the world of lived experience, overcoming the rigidity of classical ontology. In this sense, theology also proposes to speak of God migrating from the world of the concept to life itself. Keeping in mind, then, that God gives himself in history as a Mystery of infinite love, it is necessary to find a new category that can express him, being faithful to the biblical testimony. The category chosen is “event,” as proposed by Claude Romano, who understands the event (happening) as the irruption of the unexpected that significantly affects everything that comes into contact with it. The parable of the Samaritan (Luke 10:25–37) reveals God as an event of loving proximity, who mercifully bursts in through the actions of a Samaritan who saves the life of a seriously wounded man. The confirmation of the possibility of using the category “event” to speak of God is given only by means of a narrative method, for which we make use of the hermeneutical contributions of A. Wénin, who makes narrative the most appropriate language to express God’s traits, in this case, his merciful closeness.
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Danz, Christian. "God, Religion and History: The Significance of Schelling’s Philosophy of Religion for Determining the Concept of Religion." Religions 15, no. 2 (January 26, 2024): 154. http://dx.doi.org/10.3390/rel15020154.
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This article discusses Schelling’s contribution to the definition of the concept of religion in post-Kantian philosophy. In three lines of argument, it is shown that Schelling’s late lectures on the philosophy of mythology and revelation place religion in a history of development in which religion is successively understood as religion. Schelling assumes that religion is independent of reason and is based on a real relationship with God that is connected to the nature of man. This makes the philosophy of religion an independent academic discipline. Schelling links the historical development of religion and the history of God in his concept of monotheism. This is the content of Schelling’s formula that God is the Lord of being.
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van den Brink, Gijsbert, and Aza Goudriaan. "The Image of God in Reformed Orthodoxy. Soundings in the Development of an Anthropological Key Concept." Perichoresis 14, no. 3 (December 1, 2016): 81–96. http://dx.doi.org/10.1515/perc-2016-0017.
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Abstract One of the less well-researched areas in the recent renaissance of the study of Reformed orthodoxy is anthropology. In this contribution, we investigate a core topic of Reformed orthodox theological anthropology, viz. its treatment of the human being as created in the image of God. First, we analyze the locus of the imago Dei in the Leiden Synopsis Purioris Theologiae (1625). Second, we highlight some shifts of emphasis in Reformed orthodox treatments of this topic in response to the budding Cartesianism. In particular, the close proximity of the unfallen human being and God was carefully delineated as a result of Descartes’s positing of a univocal correspondence between God and man; and the Cartesian suggestion that original righteousness functioned as a barrier for certain natural impulses, was rejected. Third, we show how, in response to the denial of this connection, the image of God was explicitly related to the concept of natural law. Tying in with similar findings on other loci, we conclude that Reformed orthodox thought on the imago Dei exhibits a variegated pattern of extensions, qualifications, and adjustments of earlier accounts within a clearly discernable overall continuity.
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Medova, Anastasiia Anatol'evna. "The idea of God as a condition for the reason functionning in Kant's transcendental Theology." Философская мысль, no. 2 (February 2024): 1–15. http://dx.doi.org/10.25136/2409-8728.2024.2.69754.
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According to I. Kant, reflecting on reality, the mind inevitably comes to the idea of an entity possessing the highest perfection and absolutely necessary by its nature. The idea of God as the supreme being is considered by transcendental theology as a hypothesis of pure reason, without which its practical application is impossible. The author of the article explores why and how the concept of God plays a coordinating role in the work of speculative reason. In this regard, the structure and tasks of Kant's transcendental theology are discussed, its problematic nature as a form of cognition, the prerequisites for the emergence of the idea of God in pure reason, the possibility of proving His existence solely based on a priori concepts, the problem of excluding empirical definitions from the idea of God. The idea of God is analyzed in the light of the natural tasks of the mind formulated by Kant, as a necessary condition for the possibility of achieving them. The study is based on the analysis of Kantian texts. These are mainly the works "The only possible basis for proving the existence of God" (1763), the First and Second criticisms, manuscripts from 1778-1780 (the so-called materials for the "Critique of Pure Reason"), Lectures on Rational Theology of the winter semester of 1783/84, etc. As a result of the research, it is shown that the idea of God acts as an unprovable position, which, nevertheless, the mind must accept, since this is necessary for the completeness of its application. The author explains the organizing role of the concept of God by its a priori "genetic" connection with such categories of pure reason as reality and necessity. The concept of God is "involved" in the work of these categories and is simultaneously shaped by their application. It allows, ultimately, to think about the order and expediency of reality and satisfies the requirement of reason to be economical with respect to the number of explanatory principles. The author's special contribution to the research of the topic is to demonstrate the specifics of the transcendental approach to the stated problem. It is shown that the unprovability of the existence of God is a necessary element of transcendental theology. The very idea of the supreme essence appears in it as a limit, indicating the limit of the possibilities of the mind. In this regard, it is productive, as it allows us to idealize, model consciousness and construct a different type of rationality within the boundaries of our understanding of our own mind.
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Shields, George. "The Return of Radical Theology: A Critical Examination of Peterson and Zbaraschuk, eds., Resurrecting the Death of God." Process Studies 43, no. 2 (October 1, 2014): 29–46. http://dx.doi.org/10.2307/44798064.
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Abstract This review article critically examines the anthology Resurrecting the Death of God: The Origins, Influence, and Return of Radical Theology, edited by Daniel Peterson and G. Michael Zbaraschuk (Albany: State University of New York Press, 2014). After making brief but largely appreciative summary comments on a number of essays, the article focuses attention on contributions by John Cobb on the theology of Altizer, John Roth on Levinas, and J. W. Robbins on the politics of de Tocqueville’s concept of God. Suggestions are provided for inclusion of a wider swath of theologies that might be considered "radical," and the argument is made for more dialectical exchange, including a revisitation of the basic rationale behind Tillich’s notion of the power of being and the provision of outlines of a cumulative or "global" abductive argument for the existence of cosmic mind that is informed by recent arguments of Thomas Nagel as well as historical forms of process natural theology, especially as propounded by Hartshorne.
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Agyarko, Robert Owusu. "The Sunsum of Onyame: Akan Perspectives on an Ecological Pneumatology." Journal of Reformed Theology 6, no. 3 (2012): 251–61. http://dx.doi.org/10.1163/15697312-12341270.
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Abstract The Akan notion of sunsum may form the basis for an ecological pneumatology. Sunsum may be understood as the central, unifying vitality which integrates various elements in Akan thought. Amongst the Akan, God has Sunsum and anything which exists in its natural state has sunsum, a spark from God. The concept of sunsum expresses how the “one” (Onyame) and the “many” (nature including human beings) are related. It is the dynamic equivalent of the Holy Spirit in the Akan Twi Bible. Sunsum is energy, life, communicating itself and transcending itself. It is absolute spirit, who enlivens the whole universe. The Akan concept of sunsum suggests the possibility of a union of the concrete with the universal. The concept of sunsum may therefore enable one to speak of the Holy Spirit and its relation both to God and to nature. This proposal may also enable one to understand the Holy Spirit as cosmic in nature and as divine in being. This contribution offers theological reflection on the implications of the notion of sunsum for ecotheology.
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Van Doleweerd, Jan. "THE CONTRIBUTION OF REFORMED THEOLOGY TO HERMENEUTICS." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 3, no. 2 (September 7, 2017): 214–33. http://dx.doi.org/10.51688/vc3.2.2016.art2.
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Modern Hermeneutics is rooted in the realities of the readers and their culture. But what if readers are going to be their own Hermes? What kind of authority is left for the Bible as the Holy Word of God? The Calvinistic concept of autopistia, the self-convincing of Scripture, attempts to preserve the balance between tradition and inner light, between objectivity and subjectivity. It ties the Bible to God and the Holy Spirit but also to the readers and their context. With the autopistia as background this article contributes with a new hermeneutic frame with three vantage points: (1) the Text as Viva Vox Dei, (2) the reader, and (3) the historical and present hermeneutical community of readers, the church.
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Thellman, Gregory S. "Should the Church Love the (God’s) World? A Response to the Cape Town Commitment Point Seven." Kairos 14, no. 1 (April 30, 2020): 53–71. http://dx.doi.org/10.32862/k.14.1.3.
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This paper is a response to point seven, sub-points A) and B) of The Cape Town Commitment (TCTC), and attempts to answer the question “is love the proper Christian response to the nonhuman creation, and/or to human nations and culture?” Based on a summary of the concepts of “love” and the “world” in the biblical texts, it is shown that the biblical concept of “love” strongly emphasizes heartfelt and caring commitment for another within human relationships and divine-human relationships. The “world” in scripture can be construed in positive, neutral or negative senses, depending on the term and context, and Christians find themselves both in a fallen creation which awaits liberation and within human nations and cultures in a state of sin and rebellion against God. While the Bible never commands believers to love the nonhuman creation or collective human entities like nations and cultures, Christians may yet appropriate love for God and neighbor through their attentive care of creation and through their contribution to culture in a way that glorifies God. In these ways, Christians may “love” creation and culture, but only in a contingent sense with their foundational love focused on God and neighbor.
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Haji Ishak, Mohd Shuhaimi Bin, and Sohirin Mohamad Solihin. "Integrated Education from the Qur’anic Perspective: Contributions of Mohammad Natsir." IIUM Journal of Educational Studies 3, no. 1 (June 30, 2015): 5–20. http://dx.doi.org/10.31436/ijes.v3i1.55.
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This study discusses Mohammad Natsir’s concept of integrated education from the Qur’anic perspective. Natsir was concerned with the need to develop the Muslim ummah in Indonesia through educational approaches. He disagreed with the system of Islamic education as represented within Islamic boarding schools known as pesantren, arguing that graduates from such institutions were not equipped with worldly knowledge to maintain their survival and contribute to the development of the ummah in the real world. He equally criticized graduates of Western education for being highly motivated by material interests. The purpose of education, according to Natsir, cannot be separated from the mission of life in this world: that is to promote justice and to eradicate evil practices in the community. Natsir disagreed with the division of knowledge into Eastern and the Western, asserting that both realms of knowledge belong to God. The study attempts to discuss the relevance of his educational thought today as a contribution to the concept of Islamization of knowledge.
Abstrak:
Kajian ini membincangkan konsep pendidikan bersepadu hasil pemikiran Mohammad Natsir dari perspektif Al-Quran. Natsir amat prihatin tentang keperluan untuk membangunkan umat Islam di Indonesia melalui pendekatan pendidikan. Beliau tidak bersetuju dengan sistem pendidikan Islam yang diwakili oleh sekolah berasrama penuh Islam yang dikenali sebagai pesantren, dengan alasan bahawa graduan dari institusi sedemikian tidak dilengkapi dengan pengetahuan duniawi untuk mengekalkan survival mereka dan menyumbang kepada pembangunan ummah di dunia sebenar. Beliau turut mengkritik graduan pendidikan Barat yang bermotivasi kerana kepentingan material. Tujuan pendidikan menurut Natsir, tidak dapat dipisahkan daripada misi kehidupan di dunia ini: iaitu untuk menggalakkan keadilan dan membasmi amalan-amalan kejahatan dalam masyarakat. Natsir tidak bersetuju dengan pembahagian ilmu kepada Timur dan Barat, dan menegaskan bahawa kedua-dua alam ilmu kepunyaan Allah. Kajian ini cuba untuk membincangkan kerelevanan pemikiran pendidikan beliau sebagai sumbangan kepada konsep pengislaman ilmu.
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Manusiwa, Rudolfo Jacob, Irene Ludji, and Izak Y. M. Lattu. "Konsep Etika Sosial dalam Pandangan Ketuhanan Jean-Luc Marion di Era Postmodern." Studia Philosophica et Theologica 23, no. 2 (October 30, 2023): 211–34. http://dx.doi.org/10.35312/spet.v23i2.524.
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This research delves explicitly into and elaborates on the concept of social ethics through the eyes of Jean-Luc Marion's concept of divinity. Through this research, the author understood the contribution of Marion's theory regarding the human face as an icon in social lives during the postmodern era. In order to get the results from the research, a qualitative approach to the literature study was used. The results show that Marion's ideas complete the concept of social ethics characteristics, which can formulate ethics. Marion offers to live icon relations and reject idol relations in social lives because icon relations are relevant for eliminating truth claims (God) within the framework of displaying the character of religious adherents that are inclusive, hospitable, and constructive actions appreciative of each of the characteristics of the various definitions and concepts of divinity. Icon relations live the values of inclusiveness, accepting and being open to plural truth (definition and concept of God), and viewing truth as relative. Furthermore, Marion's understanding of human relations with humans speaks phenomenologically and is normative. Human relations refer to individual awareness that the responses in living together are ethical orders that speak through faces (icon), and the context of agape is also present. Ethical orders and agape will always burden the individual when every time he is faced with the face (icon) of another being.
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McCloughlin, Thomas, and Andreas Andreoploulos. "Dynamic Divinity in Flux: Tracing Nikos Kazantzakis's Convergence of Greek Theology and Evolutionary Philosophy." Khazanah Theologia 5, no. 3 (December 30, 2023): 201–10. http://dx.doi.org/10.15575/kt.v5i3.20710.
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This study embarks on an analytical journey through the theological perspectives of Nikos Kazantzakis, underpinned by the concept of God's mutability and its roots in ancient and Byzantine Greek theology. Focusing on Kazantzakis's pivotal works such as "The Last Temptation of Christ" and "Report to Greco," the research employs a literary and historical approach to unravel the synthesis of Christian Orthodoxy, neo-Platonic philosophy, and modern evolutionary thought. The influence of Alfred North Whitehead's process theology and Henri Bergson's evolutionary vitalism on Kazantzakis's conception of a dynamic, evolving God is explored, challenging traditional doctrines of divine immutability. The study also delves into Platonic thought's impact on Kazantzakis, examining the dialectic of being and becoming, and the reinterpretation of classical concepts like stasis and kinesis in a Christian theological context. Additionally, it scrutinizes the compatibility of Kazantzakis’s views with Orthodox Christian theology, particularly in the light of contributions from figures such as Origen and the Cappadocian Fathers. The findings reveal a complex interplay between Greek philosophical heritage and Christian theology in Kazantzakis's work, offering a unique perspective on the nature of God and the compatibility of faith with evolving scientific understanding. This research contributes to the ongoing dialogue between religion and philosophy, highlighting the relevance of ancient wisdom in contemporary theological discourse and underscoring the transformative potential of theological thought in the modern era.
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Sanderan, Rannu, and Naomi Sampe. "Kajian Teologis tentang Gaya Hidup Yesus untuk Memintas Rantai Hedonisme." KAMASEAN: Jurnal Teologi Kristen 4, no. 2 (December 15, 2023): 130–43. http://dx.doi.org/10.34307/kamasean.v4i2.227.
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This research aims to explore the image the concept of God in the context of human life immersed in the vortex of hedonism. The research will combine the approaches from philosophy and theology to uncover the secrets of the grandeur of God's image and how a deeper understanding of His presence can bring salvation and happiness to human life. The study will examine the values and essence of the lifestyle of Jesus Christ, which can serve as the center of spirituality for Christians, using qualitative research methods and a phenomenological perspective to understand the subjectivity of the human beings involved.The research presents the concepts of wisdom contained within the genuine concept of human beings as the image and likeness of God and how these concepts can be applied in the lives of people faced with temptation and greed.It is hoped that the results of this research will make a significant contribution to our understanding of the spirituality of Jesus Christ and lead us to a more accurate and proper understanding of the essence of life. Furthermore, it is expected that this research will provide inspiration and guidance for readers to achieve righteousness, wisdom, and greatness in their lives by fully referring to the divinity of Jesus.
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Dausner, René. "Auch eine Geschichte der Offenbarung: Die Inspirationslehre als Herausforderung gegenwärtiger Theologie." AUC THEOLOGICA 13, no. 1 (November 20, 2023): 77–89. http://dx.doi.org/10.14712/23363398.2023.16.
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The article is an approach to a temporary understanding of inspiration as a theological key concept. Starting with the difficulties of a theology of inspiration, the contribution follows three main questions: 1. How can the Holy Scriptures be understood as an inspired document of revelation? 2. How can the conviction of faith in the inspired Word of God be plausibly expressed? And finally, 3. How can the doctrine of inspiration be understood in the horizon of revelation? The contribution traces back to the Second Vatican Council (1962–1965) and suggests, according to phenomenological thinking, inspiration as a challenging hyperphenonemon that inspires a new way of thinking the word of God.
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Adejuwon, Ezekiel Adekunle. "Christian Ethical Expectations in Leadership." International Journal of Culture and Religious Studies 4, no. 2 (July 10, 2023): 39–51. http://dx.doi.org/10.47941/ijcrs.1349.
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Purpose: Christianity and morality go together just as leadership and ethics do in many cultures and societies globally. This paper examines the moral expectations on leadership especially from biblical perspectives of the professing Christian.
Methodology: Using secondary data collections from literal sources like books, journals, and internet materials, the paper discussed the concepts of Christian ethics and leadership, as well as biblical foundations of ethics of leadership. It also examined the virtues that are expected of Christian leaders and enumerated acts necessary for maintaining Christian ethics by the leader.
Findings: Findings are that three dimensions of relationships for the leader include relationship with God, others and self. The virtues essential for the leadership in relation with God are demonstrations of having faith in God, fear of God and love for God. While virtues expectations on leadership in relationship with others include good character, integrity and justice, virtues in relationship with the self are self- sacrifice, self- discipline and self-control.
Unique Contributions to Theory, Policy and Practice: In maintaining leadership ethics, it is recommended that the Christian leader needs to exemplify Christian virtues, build Christian ethical culture, and seek to continually improve on leadership skill.
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Kim, Hongjoo, Kyongsun Lee, and Jungui Choi. "Jesus' Teaching Methods Based on Parker Palmer's Concept of the Community of Truth." Korean Association for the Study of Religious Education 75 (December 31, 2023): 121–44. http://dx.doi.org/10.58601/kjre.2023.12.30.07.
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[Objective] The aim of this study is to examine the nature and characteristics of the community of Jesus' disciples in light of Parker J. Palmer's concept of a community of truth. [Contents] The study first summarizes philosophical and theological diachronic perspectives on the concept of truth, then examines Palmer's thought to illustrate the educational contribution of a community of truth in evoking the dynamic interaction of truth-seeking beyond objective knowledge and the connection between knowledge and life. Building on Palmer’s three elements of a community of truth - interconnectedness, personal knowledge, and educators - he then conceptually described five characteristics of a community of truth: centered on the subject, welcoming conflict, seeking common experience, seeking openness, and seeking positive change. Then, the figure of Jesus as an educator and the figure of the community of disciples as a community of truth were outlined, and Jesus' community of disciples was analyzed in terms of the five elements derived from Palmer's concept of a community of truth. [Conclusions] Jesus used a theme-centered pedagogy to teach his disciples to experience the kingdom of God, not just knowledge of the subject matter of the kingdom of God. He taught his disciples to discover the paradoxes, unity, and hope hidden in contradictions, divisions, and hopeless situations, and he taught them to experience these conflicts communally. He taught his disciples to always be open to unfamiliar people, situations and topics, and to the transcendent truth of God. This community of disciples transformed the educational space and contributed significantly to the positive transformation of the disciples themselves and society.
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Trothen, Tracy J., Pui Lan Kwok, and Boyung Lee. "AI and East Asian Philosophical and Religious Traditions: Relationality and Fluidity." Religions 15, no. 5 (May 11, 2024): 593. http://dx.doi.org/10.3390/rel15050593.
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This article examines aspects of the intersection of artificial intelligence (AI) and religion, challenging Western Christian perspectives that warn against playing God and ascribing human and God-like characteristics to AI. Instead of a theistic emphasis, East Asian religious perspectives emphasize concern for the potential implications of AI on communities and relationships. This article argues for the inclusion of perspectives from Chinese and Korean traditions in the growing discourse on AI and religion to adequately address the potential social impacts of AI technologies. First, we describe some of the questions and concerns being posed regarding AI and consider how certain normative interpretations of Western Christianity may influence some of these issues. Second, we discuss the contributions of Asian philosophies and religious traditions, which emphasize relationality and fluidity, to provide alternative approaches to AI. Third, we outline the discussion of AI from Confucian, Daoist, and Buddhist traditions, which see the cosmos as an interwoven whole and both humans and the cosmos as evolving. Lastly, we introduce the example of digital resurrection (e.g., deadbots) and consider how the philosophical and theological Korean concept of Jeong might refocus our understanding of the potential impacts of this AI technology.
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Bussey, Peter J. "How Might God Have Guided Evolution? Scientific and Theological Viewpoints." Perspectives on Science and Christian Faith 73, no. 2 (June 2021): 91–99. http://dx.doi.org/10.56315/pscf6-21bussey.
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Recent contributions to this journal by J. B. Stump, Chris Barrigar, and Randy Isaac discuss two related questions: that of God's intention to use an evolutionary process to create human beings, and whether God may have actively guided this process. I offer a more detailed analysis of the concepts of quantum complementarity and cognitive dualism used by Stump to differentiate the scientific narrative from the theistic. Both of these concepts need to be qualified, and I conclude that the theistic and scientific pictures can be kept together. The theistic account is well articulated within a creation framework. In the evolutionary account, the presence of mentality in higher animals is an important but neglected element, which will affect the scientific description. If the process of evolution was guided by God, an influence on animals' behavior through their mental nature is an attractive option. However, the matter remains open as to whether this actually happened.
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Pilipovic, Jelena. "A twice-born God. Reimagining the myth in Euripides’ Bacchae." Bulletin de l'Institut etnographique 71, no. 1 (2023): 21–44. http://dx.doi.org/10.2298/gei2301021p.
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The paper examines the myth of Dionysus's double birth as a hidden semantic axis of the Bacchae, starting from the hypothesis that the importance of this narrative goes beyond the poetic context in which it is found and that it represents an important step in the reimagining of the concept of myth, which occurs at the height of the polis culture. Having come to Thebes to prove his divine nature and Zeus? paternity, Dionysus, in the incipit, before saying his name, defines himself as ?the child of Zeus?, while in the final epiphany he defines himself as ?divine offspring?. Neither the divine nature of Dionysus, nor the fatherhood of Zeus in the tragedy are proven explicitly, but only implicitly - through the ability of the young god to dissect the human mind, reason, rational will, thus confirming and strengthening the sphere of the irrational, to which the myth remains firmly attached. The paper aims at proving the hypothesis that this attachment of the myth to the sphere of the non-rational is the Euripides? decisive contribution to the transformation of the concept of myth.
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Wiwaha, Kurnia Sari, Dwi Setyo Arini, and Resti Ananda Oktaviani. "Al-Farabi's Concept of Happiness and Its Contribution to Modern Man." Journal of Comparative Study of Religions 3, no. 1 (October 18, 2022): 45–60. http://dx.doi.org/10.21111/jcsr.v3i1.8054.
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Al-Farabi is one of the Islamic philosophers who also focuses on the study of happiness. Although he is not the first scholar to talk about happiness, his thoughts have contributed to the study of Islamic thought. So that the authors are interested in studying al-Farabi's concept of happiness and analyzing the concept in order to answer the problems of modern humans, especially on the topic of finding happiness. To achieve this goal, the author uses library research by collecting primary sources such as books and scientific journals. Then, describe and analyze the data to find a correlation between al-Farabi's concept of happiness and the problems of mankind today. Thus, the author can provide input on how to take steps so that someone reaches happiness. According to al-Farabi happiness is a good that needs to be achieved. Every happiness is good, and every that is good must be happy. God himself created humans to be happy, so happiness needs to be made a life of goals. Al-Farabi explained that happiness can be achieved when the soul can be implemented optimally.
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Amel, Rodica. "Place and Person(a)." Pragmatics and Cognition 23, no. 3 (December 31, 2016): 404–15. http://dx.doi.org/10.1075/pc.23.3.05ame.
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Without any polemic intention, our present contribution will be concerned with the idea of corporeality as an ontological index, in positive and negative perspective. In the positive perspective, corporeality represents the definitional index of the human person. More specifically, we shall approach the (human) corporeality within the formative process of the person`s consciousness (persona). In order to make relevant our philosophical target, the idea of corporeality will be treated within the semiotic extension of the concept of place / locus (Romanian: loc, Latin: locus, French: lieu/place, Hebrew: makom ‘place/ locus’ — Hamakom ‘the Omnipresent God, the Omnipresent locus’), in conformity with the following three oppositions: (a) place as a physical index vs. human symbol; (b) place with reference to physical persona vs. spiritual persona; (c) place in profane sense vs. sacred sense. In the negative perspective, the absence of corporeality makes relevant a new meaning of the Judaic concept hamakom: Hamakom with the sense of ‘the Omnipresent God, the Omnipresent locus’. We intend to establish two targets for our research: 1. to follow the process during which the definitional index represents a formative agent of (self) consciousness; and 2. to establish the switching point where hamakom (“the place”) becomes Hamakom ‘the Omnipresent God, the Omnipresent locus’.
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Sir, Tomi Azis Khan, Sugeng Wanto, and Husna Sari Siregar. "Konsep Bela Negara dalam Perspektif Islam dan Kristen Protestan." ANWARUL 3, no. 3 (April 7, 2023): 345–60. http://dx.doi.org/10.58578/anwarul.v3i3.1031.
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The background of this research is that the authors are interested in conducting further research related to the Concept of State Defense in an Islamic and Christian Perspective because they want to know more about the concepts of the Koran and the Bible regarding state defense and how Islam and Christianity respond to state defense. Therefore, the author conducted a study entitled: "The Concept of State Defense in the Perspective of Islam and Protestant Christianity". The type of research that the authors conducted was library research, namely survey techniques used to collect data and information from various types of materials such as books, newspapers, magazines, journals, theses related to the discussion of this research, and several other works related to researcher this Tian. While the presentation of the data is qualitative. The results of the research findings that have been carried out can be stated as follows: State defense in an Islamic perspective is in Islam, jihad aims to defend, maintain, and also elevate the religion of Allah (Islam). Islam permits jihad or defending the country as long as it is not with war. Where to reject tyranny, to respect places of worship, to guarantee the independence of the homeland, eliminate slander, and guarantee the freedom of everyone to embrace their respective religions. Protestant Christianity explains that the participation of Protestant Christians in defending the country in life, nation and state should always try to make a contribution to the state. Defending the country is synonymous with the values contained as a mandatory action for every citizen. For Islam peace and if the country is good depends on the actions of their people, and always as a guide is the Al-Qur'an and Hadith to make the country better. The Qur'an also explains obeying Allah SWT, Rasulullah and ulil amri according to Allah's teachings. Meanwhile, in the Protestant Christian concept of defending the country that they think that the country is God, the formation of the country is from God, if they submit to the state then submit to God.
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Hübner, Jörg. "Reich-Gottes-Hoffnung als Auferstehungs-Resonanz." Evangelische Theologie 81, no. 3 (June 1, 2021): 223–36. http://dx.doi.org/10.14315/evth-2021-810307.
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Abstract The concept of resonance and unavailability, which is currently widely discussed in church and theology, is interpreted in this contribution as a system program of hope. As a correlate, a theology of hope is unfolded anew, a theology of resurrection resonance is described, and the message of the coming kingdom of God in times of crisis is attempted to be updated.
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Van der Merwe, Riaan. "Broken wholeness: A critical analysis of Henri JM Nouwen’s spirituality of vulnerability and its possible value for the current discourse on health and wholeness." STJ | Stellenbosch Theological Journal 2, no. 2 (December 31, 2016): 589–606. http://dx.doi.org/10.17570/stj.2016.v2n2.a26.
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This essay investigates whether the counter-cultural spiritual formation theology of Henri Nouwen could make a significant contribution to the current discourse on an inclusive, gender-equitable, spirituality-based approach to holistic health. Three main relationships feature in the majority of Nouwen’s works: the relationship to self, the relationship to others and the relationship to God. This foundational framework of Nouwen is used to structure this inquiry into the possible enduring value of certain core concepts that Nouwen developed within his triad of ‘movements’ toward wholeness. In his thinking about the movement of Reaching Out to our Fellow Human Beings, the concept of Vulnerability emerges as a key component of his theology and it will be the focus of this article. In a second article the value of Nouwen’s seminal thinking on Embodiment (the movement of Reaching Out to our Innermost Self) and in a third his lifelong engagement with Mystery (the movement of Reaching Out to our God) will also be brought into discussion with current thinking.
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Corbella, Caterina. "Divo Barsotti: Man, God, and Christ in Dostoevsky’s Works." Dostoevsky and world culture. Philological journal, no. 3 (2020): 140–57. http://dx.doi.org/10.22455/2619-0311-2020-3-140-157.
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The article discusses the book by fr. Divo Barsotti “Dostoevsky. The Passion for Christ”. It carries a research project on the interpretation of F.M. Dostoevsky’s works by Catholic religious thinkers and theologians started in 2019. On the one hand, these analyses allow us to discover new ways of interaction between literature and theology, while highlighting Dostoevsky’s, although indirect, contribution to the change of the Catholic world after the second Vatican Council. The article presents the book, its structure, and main contents, and attempts to identify the peculiarities of Barsotti’s reception of Dostoevsky’s texts. Attention is focused on the concept of moral law as an evidence of the existence of God, and on the interpretation of Dostoevsky’s “profession of faith” and, consequently, on who Christ is for Barsotti and Dostoevsky.
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Steyn, G. J. "Reconciliation in the General Epistles?" Verbum et Ecclesia 26, no. 1 (October 2, 2005): 205–21. http://dx.doi.org/10.4102/ve.v26i1.220.
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Although the customary technical terms for reconciliation are not to be found frequently and explicitly in the General Epistles, the concept or motif is certainly not absent at all. The following contribution investigates the theological dimensions of this motif by using the striking image of a spiritual house, or temple, of which the believers are seen as bricks being built into the walls (1 Pet 2:4-10). Reconcilation takes shape on Christ as the cornerstone (1 Peter) with vertical pillars representing a restored relationship between God and humanity (Hebrews). This enables the horizontal dimension of the building to take shape too. In light of the restored relationship between God and humanity, a restored relationship amongst people ought to become a reality. Certain expectations (James), consequenses (1 Peter), dangers and purposes (2 Peter and Jude) facing Christians who find themselves within a reconciled relationship with God are forming the framework for reconciliation with each other.
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Mitralexis, Sotiris. "Christian Anthropology Beyond Spirituality: On Nikolaos Loudovikos' Analogical Identities and its ‘Greek‐Western’ SynthesisAnalogical Identities: The Creation of the Christian Self – Beyond Spirituality and Mysticism in the Patristic Era, NikolaosLoudovikos, Brepols, 2020 (ISBN 978‐2‐503‐57815‐6), xv + 386 pp., pb £79.35." Reviews in Religion & Theology 31, no. 1-2 (February 2024): 3–11. http://dx.doi.org/10.1111/rirt.14289.
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AbstractThis review article examines and summarizes the key ideas and contributions of Nikolaos Loudovikos' book Analogical Identities: The Creation of the Christian Self – Beyond Spirituality and Mysticism in the Patristic Era. The book offers a reimagining of Christian anthropology and the understanding of the self by critiquing what the author sees as lingering Neoplatonic influences and dualistic notions of ‘spirituality’ or ‘mysticism’. Loudovikos traces the development of problematic conceptions of the will, introspection and power in influential thinkers like Augustine, Origen and Descartes. He then provides an alternative trajectory drawing on Greek patristic authors like Maximus the Confessor, Symeon the New Theologian and Gregory Palamas. Loudovikos argues that their thinking provides resources for overcoming problematic past legacies by articulating a view of the self, grounded not in an immaterial soul, but in dialogical, embodied fulfilment through grace and participation in Christ. Central is Maximus' theology of the will, which reframes it not as something to be transcended but as expressing the universal human desire for God. Loudovikos synthesizes these currents in proposing the concept of ‘analogical identity’ to describe the transformed Christian self. The book represents a ground‐breaking contribution that creatively retrieves the diverse patristic tradition(s) to overcome lingering problems in theological anthropology and provides a holistic model of human personhood.
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Plakhtii, Sergei Valer'evich. "Elucidation of the term “energy” in the “Philosophy of the name” of A. F. Losev." Философская мысль, no. 1 (January 2021): 24–39. http://dx.doi.org/10.25136/2409-8728.2021.1.34864.
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The subject of this research is the interpretation of the term “energy” in the “Philosophy of the Name” of A. F. Losev. An attempt of philosophical comprehension of the nature of the name and word is one of the primary topics in the works of the prominent Russian philosopher. Particular interest to this topic is substantiated by Loves’s commitment to philosophically explain such perspective on the nature of the Name of God, which was introduced by the adherers of imyaslavie (onomatodoxy) during the imyaslavic disputes of the first quarter of the XX century. Using the philosophical methods, A. F. Losev attempted to reveal the exceptional and precise sense the Orthodox doctrine on the Name of God, one of paramount components of which is the Palamite theology about the energies of God. The task is set to determine the extent to which Losev's philosophical concept of onomatodoxy, and namey the understanding of the term “energy”, corresponds to the teaching of the Holy Fathers on the energy of God. The scientific novelty of this research lies in contribution to the comprehensive analysis of Losev's interpretation of the term “energy” in the context of patristic theology. This is especially relevant due to the fact that the appeal to Palamism (teaching on the energies of God) is one of the key arguments in the apologia of imyaslavie. The conclusion is drawn that proposed by Losev scheme of the Name of God, and his understanding of the term “energy” in particular, not just formally, but essentially is based on the philosophical provisions of Neo-Platonism. This is why the such system is not quite accurate interpretation of the patristic teaching on the energies of God and the Name of God.
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Yunanda, Rochania Ayu, and Norakma Bt. Abd. Majid. "The Contribution of Islamic Ethics Towards Ethical Accounting Practices." Issues In Social And Environmental Accounting 5, no. 2 (December 31, 2011): 124. http://dx.doi.org/10.22164/isea.v5i2.56.
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The professional ethics of accountants is an important issue directly relating to the integrity of the profession and its ability to secure the public trust. The fraudulent activities in accounting field indicate the failure of accounting education as the beginning stage of the practice. It is perceived that those happen due to deficiency of moral values inserted in the education level. Inevitably, education system is alleged as the main cause of the problem. Accounting education seeks for moral values to generate ethical accountants as part of society. Accordingly, the visibility of ethics<br />education in accounting programs may initiate the development of morality<br />and also increase public confidence in the profession. However, the efforts to integrate ethical values in educational system will not work well if there are no moral commitments implanted in the individuals. Islam with its divine values plays the notable role to embed cognitive ethical values. It emphasizes on the unity of God, the accountability to God and the concept of maslahah (public benefits) to be the foundations of ethics. Incorporating Islamic ethics into the system will be a significant contribution towards generating ethical accounting education. This paper attempts to elucidate how the Islamic ethics contribute its role towards ethical accountants as the products of accounting education.
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Mosima, Pius. "African Approaches to God, Death and the Problem of Evil: Some Anthropological lessons towards an Intercultural Philosophy of Religion." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 4 (January 30, 2023): 151–68. http://dx.doi.org/10.4314/ft.v11i4.10s.
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In this paper, I make a case for an intercultural philosophy of religion from an African perspective. I focus on the philosophical underpinnings of the various meaningful religious practices and beliefs that give rise to the concepts of God, death and the problem of evil. A philosophical study of African traditional religions, based on anthropological findings across African cultural orientations, gives us a good starting point in understanding African worldviews and religious experiences. It also reveals that the various world religions may all be seen as offering different perspectives on the same reality. Specifically, I argue that traditional African conceptions of God, death and the problem of evil could make significant contributions to global discourses in the philosophy of religion. First, I articulate points of convergence and divergence between African traditional religions with Saint Aquinas’ proofs for God’s existence; Second, I question the phenomenon of death and one’s life’s meaning. And third, I approach the problem of evil and attempt an African solution to the Epicurean dilemma
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Soesilo, Anodya Ariawan. "Teologi Proses Mengenai Allah dan Problem Kejahatan: Suatu Tinjauan atas Kasus Al-Nakba." GEMA TEOLOGIKA 2, no. 2 (October 30, 2017): 151. http://dx.doi.org/10.21460/gema.2017.22.326.
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This article presents process theology which is seen as an alternative modus offered by particular group of Christianity in dealing with radical evil. Process theology is a philosophical theology. It passes through the principles of concrescence and prehension offering the idea to identify that God's works are more likely imanent persuasion, namely, the action of love and suavity. Concrescence is acknowledgement that the actual entities not denying if its existence was formed by past objective data (experience), but deliberately work onto prehension that grasp goodness for transforming and rehabilitating the sensitivity of human history. This article will expose the space for acting faith in the mode of human responsibility, keeping an open dialogue as well restraining the false arogancy of identity fanatism of quasi-religious, persisting, and defending humanity. Such concept is based on the hope of the God who is perceptive and saving as a contribution to solve the problem of the complexity of Al-Nakba. In the mechanism of thinking process, the shadow of the failure does not disappear so that humans are asked to be seriously responsible for this. The idea of process has described God as the God who involves in relationships with humans, refuting the monarch description of the God who demands and punishes. God in theology process is a figure who does not exercise power excessively. The God who guides, accompanies, and participates patiently in the world's events still appreciates the independency of humans. That does not mean a justifi cation of irresponsible freedom. The true freedom is aligned with the God's design, namely, the righteousness, sublimity, and kindness.
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Leidinger, Miriam. "Vulner-ability: A Systematic Theological Approach to an Ambivalent Term." Mission Studies 37, no. 3 (December 16, 2020): 397–415. http://dx.doi.org/10.1163/15733831-12341738.
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Abstract The term vulnerability is en vogue, both in theology and in mission studies. This contribution systematically analyses the concept and phenomenon of vulnerability and discusses its different aspects; namely materiality and embodiment, pain and suffering, and resilience and resistance. From a Christian theological point of view, these aspects of vulnerability resonate with key theological questions that lead to a closer look at the Christologies of Jürgen Moltmann, Jon Sobrino, and Graham Ward. The guiding questions are: How can we speak about the vulnerable human being in his or her relationship to Jesus Christ, the Son of God made flesh? And how is it possible vice versa to speak about the incarnated God in light of the vulnerability of all human beings? Finally, the argument culminates in a plea for a vulnerable theology in a wounded world.
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Bouchoir, Tayeb, and Rachid Acim. "Journey to Union: Exploring Ibn Arabi’s Nomadic Philosophy and Imaginal Spaces in Sufism." Teosofia: Indonesian Journal of Islamic Mysticism 12, no. 2 (December 20, 2023): 257–78. http://dx.doi.org/10.21580/tos.v12i2.17682.
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This paper sheds light on Ibn Arabi’s philosophy of journey, which takes place in an empty space where mystical characters, noble saints, Prophets and Messengers of God are given a chance to communicate and interact peacefully. Considering the hermeneutics’ approach to Sufi discourse and Gilles Deleuze’s concept of nomad thought, we aim to showcase that Ibn Arabi regards the Sufi wayfarers as “nomadic subjects” as long as they can journey to the inward and outward realms. The intersection of these two antagonistic realms— the realm of Seen (al-hiss) and Unseen (al-ghayb)— liberates the Sufi practitioners from spatio-temporal stagnation and transfers them to endless states and multiple becomings that later evolve into spiritual stations (maqāmāt) of stability and certainty. Contribution: This article highlights the breadth of Ibn Arabi’s nomadic style of thought in shaping the spiritual journey, arguing that the need to unite with God is expressed through a new style of spiritual movement that occurs in an imaginal space where the Sufi is enabled to communicate via his/her heart with other absentees, including noble saints, Messengers of God and Prophets
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Compaan, Auke. "The revelation of Christ as an impossible impossibility: a critical reading of Jean-Luc Marion’s contribution to the post-modern debate in phenomenology, philosophy of religion and theology." STJ | Stellenbosch Theological Journal 1, no. 1 (July 31, 2015): 57. http://dx.doi.org/10.17570/stj.2015.v1n1.a3.
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This article is an attempt to establish the phenomenological and theological value of the concept of Revelation in the work of the French philosopher Jean-Luc Marion in a post-modern cultural and intellectual context. Is it possible to speak of revelation in a phenomenological sense and more radically, about the Revelation of God, after the critique of metaphysics and phenomenology by Derrida, Caputo and others? Marion argues that by overcoming metaphysics and broadening the limits of traditional phenomenology to include phenomena of Revelation, the Revelation of Christ is a phenomenological impossible impossibility. Using Marion’s reinterpretation of Husserl and Heidegger`s understanding of “givenness”, “the given” and the “gift” and his concept of Revelation as a saturated phenomenon, I want to critically illuminate his contribution to the concept of r/Revelation as a post-metaphysical and theological possibility.
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Ayhuan, Vilma Vielda, Nancy Novitra Souisa, and Monike Hukubun. "Alam sebagai Baileo Kehidupan: Suatu Kajian Teologi." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 3, no. 2 (December 30, 2021): 122–41. http://dx.doi.org/10.37429/arumbae.v3i2.702.
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The aim of this article is to explore theologically the meaning of Baileo at Negri Soya as a contribution to protecting nature from environmental damages which are serious problems that have attracted global concern. By conducting interviews, and then searching the meaning of Baileo, the researcher found out that giving meaning to nature as baileo shaped how people in Negri Soya see and protect nature. They understood nature not as an object to be exploited, but as an integral part of human beings’ existence that must be protected. Nature as a living baileo is God’s sacral creation. In addition, the utilization of natural elements in all ritual processions in baileo does not reflect a hierarchical concept. There is no separation among God, ancestors, human beings, and nature. Nature is not only be perceived as a source for learning and experiencing God's great creation but also as a subject to praise God.
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Sujud, Arba’ie, Morni Hussin, and Nadiatul Shakinah Abdul Rahman. "SEARCHING FOR DIVINITY AND HUMANITY CONCEPTS IN NOVEL ‘DAN MALAM APABILA IA BERLALU’." International Journal of Humanities, Philosophy and Language 2, no. 7 (September 15, 2019): 38–57. http://dx.doi.org/10.35631/ijhpl.27004.
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Each literary work produced contains the message and thoughts of the author that the audience should consider and ponder especially the literary work produced by the National Laureate. National Laureate made a huge contribution to the production of their literary works. This is because the work of the National Artist has high values, beautiful and unique languages and is difficult to interpret because of the use of language that challenges the human mind. Each literary work produced is based on experience and this can bring the audience closer to the author. The experience is treated as poured into his literary work which contains certain messages to convey to the audience. The literary work of the National Laureate, especially Islamic literary works, highlights the Islamic values that contained in literary work. The concept of divinity and humanity are presented in the literary work aims to spread the message and encourage the audience to think and reflect and to rethink human relationships with God (divinity) and human relationships with each other (humanity) as important guidelines in understanding true life. Therefore, this study will examine the concept of divinity and humanity by using Abdullah Hussin novel Dan Malam Apabila Ia Berlalu as research data. This studies. a uses the library method and data analysis. The findings of the study found that the concepts of divinity and humanity are the heart institution as a missionary center, the mosque institution as a missionary center, human rights equality, social justice, brotherhood in Islam, problem-solving as well as ethics and decency in Islam. Therefore, through this study, we can raise awareness and improve our relationship with God and our fellow man.
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Wahyuni, Maria, Imam Santosa, Irfansyah, and I. Nyoman Larry Julianto. "The Concept of Water Exaltation in The Subak." Journal of Law and Sustainable Development 11, no. 2 (July 7, 2023): e345. http://dx.doi.org/10.55908/sdgs.v11i2.345.
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Objective: A contribution to a better understanding of Balinese subak farming rituals through symbolic and mythological analysis of the water breeding and preservation concept. The symbolism and mythology in the concept of water exhalation in subak ritual as a visual communication of humans, God, and the environment will be examined in this qualitative descriptive study with an ethnographic approach. Method: The implementation of THK philosophy as the foundation for a high spirit of cooperation, as well as the existence of ritual activities as a unifying element for members of the subak organization, has the potential to sustain the subak existence. Meanwhile, in the Balinese people's cosmos, natural, religious, and cultural attributes are interconnected through the traditional and Subak systems, and their properties are still fully functional. They have even lasted for thousands of years. Result: Farming rituals in Subak are forms of nonverbal communication that have manifested as tangible symbolic actions involving interpretations and perspectives on the lives of the Balinese agricultural community. Balinese farmers perform several rituals during one rice planting cycle. Conclusion: The mapag Toya ritual is part of religious practice as a concept of exaltation and preserving water as a source of life, a symbol of purity, a means of cleaning, a means of expelling disease, and a means of communication that connects humans with the Creator and ancestors.
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El Hakim, Mohammad David, and Eni Fariyatul Fahyuni. "Pendidikan Islam dalam Perspektif Syed Naquib Al-Attas dan Relevansinya bagi Pengembangan Pendidikan Islam di Indonesia." ISLAMIKA 2, no. 1 (January 29, 2020): 46–62. http://dx.doi.org/10.36088/islamika.v2i1.494.
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This study aims to determine the concept of Islamic education in the perspective of Syed Muhammad Naquib al-Attas and its relevance for the development of Islamic education in Indonesia. This study is a library research with a qualitative approach. The data collection method used is the method of documentation through systematic and holistic data collection. Then the data is analyzed descriptively and critically. The results of this study are the findings that: (1) Syed Muhammad Naquib al-Attas is a highly educated religious figure. This is evidenced by his educational background from childhood to adulthood which is not far from the intellectual field despite having been involved in the military world. He delivered hundreds of scientific speeches in various countries in the world, especially in Islamic countries. He has won various national and international awards for his total contributions to contemporary Islamic thought. (2) The concept of Islamic education in the perspective of Syed Muhammad Naquib al-Attas can be seen holistically through his various ideas about humans as well as about the Islamization of science and standardization of basic understandings of Islamic terms. The most important idea in the concept of Islamic education according to him is reflected in the term ta'dib which refers to the meaning of Islamic education. (3) From the concept of Islamic education in the perspective of Syed Muhammad Naquib al-Attas there is relevance for the development of Islamic education in Indonesia. Among them is the concept of human beings who apparently also reflects the goal of national education, which is to develop the potential of students to become human beings who believe and fear God Almighty, noble, healthy, knowledgeable, capable, creative, independent, and become citizens which is democratic and responsible as written in Law No. 20 of 2003 concerning the National Education System.
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Modras, Ronald. "Implications of Rahner's Anthropology for Fundamental Moral Theology." Horizons 12, no. 1 (1985): 70–90. http://dx.doi.org/10.1017/s0360966900034320.
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AbstractKarl Rahner's primary contribution to moral theology lies in his development of an anthropology able to serve as a foundation for a rehabilitated concept of natural law. Human persons in Rahner's theology are characterized by certain existentials with logical consequences for ethics. From human transcendence and freedom follows the concept of a fundamental option for or against God. From human materiality, historicity, guilt, and individuality follow the methodological necessity of distinguishing between principles and prescriptions and the unavoidable need to take risks. In contrast to unchanging metaphysical human nature, the historicity of concrete human nature and therefore of natural law requires that all material norms be recognized as conditioned by history and culture and hence limited, not universal or absolute.
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Thukaram, D., and C. Vyjayanthi. "Relative electrical distance concept for evaluation of network reactive power and loss contributions in a deregulated system." IET Generation, Transmission & Distribution 3, no. 11 (November 1, 2009): 1000–1019. http://dx.doi.org/10.1049/iet-gtd.2009.0154.
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Ďatelinka, Anton, Beáta Akimjaková, Lenka Mrosková, and Irina Vladilenovna Telezhko. "The Roma and their Christian Life in a Pandemic Situation." Journal of Education Culture and Society 13, no. 2 (September 27, 2022): 455–66. http://dx.doi.org/10.15503/jecs2022.2.455.466.
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Aim. The main goal is to identify not only the religion of the Roma ethnic group, but also their relationship to God, and their experience of faith in the Covid-19 pandemic situation. In the contribution, the authors point to the perception of the personality of the priest as a spiritual shepherd, but also as a figure who leads them to a moral and Christian life. Concept. This scientific study thus points to the classic experience of spiritual life in various selected situations, and identifies the importance of a pandemic situation for a person’s Christian life. Methods. The study deals with several aspects of experiencing the spiritual life of the Roma community, and points out and identifies their thoughts about life during selected social activities. The authors point to important studies that show the connection between the pandemic situation and the issue of faith and religion in the Roma community. Results. The study confirms that the pandemic situation had an adverse effect on experiencing spiritual life in the Roma community, but we can state that Roma carry on their spiritual life despite all the measures in their individual, family community, with the support of other community members. and a priest. Conclusion. The scientific and professional contributions in this study point to the inner experience of spiritual life in the community through individual and family relationships, and the presence of a priest who is supposed to lead the Roma to a spiritual life in accordance with morality.
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Muttaqien, Meiki, Udin Saripudin, and Deden Gandana Madjakusumah. "Konsep Moneter Al-Ghazali: Sejarah dan Fungsi Uang." SERAMBI: Jurnal Ekonomi Manajemen dan Bisnis Islam 2, no. 2 (June 18, 2020): 83–90. http://dx.doi.org/10.36407/serambi.v2i2.157.
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Purpose- The purpose of this article is to provide an explanation and reasoning on the monetary concept written by Al-Ghazali in his book Ihya ‘Ulum al-Din.
Methods- The literature review method is carried out to obtain relevant information regarding al-Ghazali's monetary concept.
Finding - According to Al-Ghazali, money only functions as an intermediary to other goods and as a medium of exchange of goods. Money is not a commodity and therefore cannot be traded at a certain price. The money will make a good contribution if a country can make money as it functions. God created gold and silver to make it easy for humans to make fair transactions. The function of money according to al-Ghazali is appropriate to be a basic guide or guideline in Islamic economics.
Implications- This article can provide benefits both theoretically and in practice regarding the concept of money in central civilization and its suitability with the present.
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Sparn, Walter. "„Von dem einigen mitler Jhesu Christo“. Was man von Andreas Osianders Häresie noch lernen könnte." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 64, no. 4 (November 1, 2022): 382–99. http://dx.doi.org/10.1515/nzsth-2022-0017.
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Abstract The first part of this contribution is devoted to my recollection of Christoph Schwöbel; both of us were pupils of Carl Heinz Ratschow, albeit at different times and in different roles. However, we both have been following a twofold counsel of our teacher, first not to restrict theology to value judgments but to strive for an ontology of Christian belief and second to work with a “Trinitarian definition of Christology”. Part two recounts the turmoil around Andreas Osiander in a turbulent time of a crisis of authority around 1550. He was in the end judged to be heretic and was excluded from “true” Lutheranism in the Formula of Concord 1577. Indeed, his doctrine of justification, influenced by humanistic Neoplatonism and even the Kabbala was contrary to the predominant position of the Wittenberg school. However, the crucial point was Osiander’s constellation of Soteriology, Christology and Trinitarian concept of God on a strictly exegetic basis. Part three offers a sketch of the interrelation of Osiander’s soteriological model of the believer’s ascension to God, his Christology of a mediator, and his concept of the divine Logos. In his time, Osiander in a way fulfilled Ratschow’s twofold counsel, in opposition to Christological functionalism and theological positivism. Even today, in view of the ecumenical debate on the doctrine of justification, his thought might give useful hints for revising the aforementioned tasks in fundamental theology.
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Medovnik, Sofya V. "INNOCENTY'S (BORISOV) CONTRIBUTION TO THE PHILOSOPHICAL FOUNDATIONS OF MORALITY AS A FACTOR IN UNDERSTANDING THE SPECIFICS OF RUSSIAN CIVILIZATION." HUMANITIES AND SOCIAL STUDIES IN THE FAR EAST 20, no. 2 (2023): 59–64. http://dx.doi.org/10.31079/1992-2868-2023-20-2-59-64.
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The article touches upon an attempt to identify the philosophical interpretation of the concept of "morality" by Innocenty (Borisov). Morality is one of the key concepts of the Russian worldview. Russian theists of the 19th century talked about the synthesis of rational and irrational thinking, which distinguished them from Western philosophers and allowed them to focus on active practical activity. According to Innocenty (Borisov), a correct understanding of morality leads a man to the fulfillment of his higher task. Morality is justified by him as the image of God inherent in a man, allowing him to imitate his creator and move closer to fusion merge with the Absolute. The personal will and knowledge of God's will help a man to contemplate his true activity and direct it toward the transformation of the world. His philosophy is anthropocentric and addresses the problems of modern man. Being the rector of the Kiev Theological Academy, a bastion of Orthodox thought, Innocenty (Borisov) not only contributed to the comprehension of the specifics of the Russian worldview, but also proved the correctness of his teachings in practice.