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Journal articles on the topic 'Divinity'

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Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Methuen, Charlotte, Annika Firn, Alicia Henneberry, and Jennifer Novotny. "The University of Glasgow's Faculty of Divinity in the First World War." Scottish Church History 48, no. 1 (April 2019): 1–33. http://dx.doi.org/10.3366/sch.2019.0002.

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How was the Divinity Faculty at the University of Glasgow affected by the First World War? This article draws on the University Archives and the lists of serving Divinity Students produced for the Church of Scotland's General Assembly to explore the stories of the Faculty of Divinity's staff and students (both current and potential), who joined up. It considers the way in which the Faculty adjusted to the depletions resulting from the War, as numbers of students dropped to a fraction of pre-War enrolments, and outlines the arrangements made by the Church of Scotland to allow Divinity Students who had served to complete their studies. Finally, it analyses the responses of the Glasgow Divinity professors to the General Assembly's recommendation that the Scotland's Divinity Faculties should combine resources with their sister United Free Church Colleges. This step of ecumenical, inter-presbyterian cooperation paved the way for the establishment of Glasgow's Trinity College after the 1929 Reunion.

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2

Dickman, Matthew. "Divinity." Daedalus 138, no. 2 (April 2009): 136–37. http://dx.doi.org/10.1162/daed.2009.138.2.136.

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3

Petrey, Taylor G. "Practicing Divinity." Dialogue: A Journal of Mormon Thought 42, no. 2 (July 1, 2009): 179–82. http://dx.doi.org/10.5406/dialjmormthou.42.2.0179.

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4

Meyer, Verena. "Translating divinity." Indonesia and the Malay World 47, no. 139 (September 2, 2019): 353–72. http://dx.doi.org/10.1080/13639811.2019.1654216.

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5

London, Herbert. "Divinity condomized." Academic Questions 5, no. 4 (December 1992): 7–8. http://dx.doi.org/10.1007/bf02683088.

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6

AGERA, Cassian R. "A Wounded Divinity." Studies in Interreligious Dialogue 4, no. 2 (August 1, 1994): 117–32. http://dx.doi.org/10.2143/sid.4.2.2014089.

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7

Fluehr-Lobban, Carolyn. "Quest for Divinity." American Journal of Islam and Society 25, no. 4 (October 1, 2008): 116–19. http://dx.doi.org/10.35632/ajis.v25i4.1435.

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This important book critically examines the religious and political thoughtof Mahmud Muhammad Taha, a significant twentieth-century reformistthinker who is hardly known outside of Sudanese studies. Other works inEnglish on Taha include Abdullahi al-Na`im’s translated The SecondMessage of Islam (Syracuse University Press: 1987), written by a disciplewhose own reformist positions derive from Taha’s methodology andthought. This study provides an introduction to Taha’s thought for scholarsof twentieth-centuryMuslim reformers. It highlights the radical nature of hisSufi-grounded thought and the originality of his interpretations of theQur’an and the hadith based upon Muslim scholars as well as westernDarwinian and Marxist-Hegelian thought. The author stresses the importanceand originality of Taha’s thoughtwithin the broader context of the contemporaryMuslim world. His appearance on the scholarly “radar screen”has not yet fully been realized; indeed, al`Na`im has drawn more attentionin theWest than his mentor Taha ever did.As the founder of the nationalist al-Hizb al-Jamhuri in 1945, whichlater became the Republican Brotherhood (al-Jamhouriyeen), Taha wasboth a significant political figure and a controversial theologian who wasfamously tried and executed for the “crime” of apostasy in 1985. His executionis widely viewed as having sparked the democratic uprising (intifada)that overthrew Numeiri’s military dictatorship, which had engineered hisexecution ...

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8

Anderson. "Roads to Divinity." Pluralist 9, no. 1 (2014): 87. http://dx.doi.org/10.5406/pluralist.9.1.0087.

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9

LEACH, Sir Edmund Ronald. "Kingship and divinity." HAU: Journal of Ethnographic Theory 1, no. 1 (September 2011): 279–98. http://dx.doi.org/10.14318/hau1.1.012.

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10

Canuel, Mark. "Coleridge's Polemic Divinity." ELH 68, no. 4 (2001): 929–63. http://dx.doi.org/10.1353/elh.2001.0030.

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11

Stempien, Richard J., and John Durant. "Darwinism and Divinity." Sociological Analysis 50, no. 1 (1989): 104. http://dx.doi.org/10.2307/3710931.

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12

Dean, Paul. "Divinity and State." English Studies 92, no. 2 (April 2011): 227–29. http://dx.doi.org/10.1080/0013838x.2011.553908.

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13

Hooper, Rowan. "Symbol of divinity." New Scientist 220, no. 2944 (November 2013): 26–27. http://dx.doi.org/10.1016/s0262-4079(13)62738-4.

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14

Rao, J., and S. Ramaiah. "Diversity to divinity." BMJ 319, no. 7210 (September 4, 1999): 629. http://dx.doi.org/10.1136/bmj.319.7210.629.

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15

Hawkins, Peter S. "Divinity School Dante." Dante Studies 137, no. 1 (2019): 171–77. http://dx.doi.org/10.1353/das.2019.0009.

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16

de Fontaine, Didier. "Misled by divinity." Academic Questions 12, no. 4 (December 1999): 6–7. http://dx.doi.org/10.1007/s12129-999-1019-1.

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17

Smith, George D., and Camilla Miner Smith. "Humanity or Divinity?" Dialogue: A Journal of Mormon Thought 22, no. 1 (April 1, 1989): 158–60. http://dx.doi.org/10.2307/45225749.

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18

Toosi, Javad Fakhkhar. "The Divinity of Jesus and Ibn ʿArabī: A Study Based on Jesus’s Chapter in Fuṣūṣ al-ḥikam." Religions 14, no. 11 (October 24, 2023): 1346. http://dx.doi.org/10.3390/rel14111346.

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The most impressive Muslim mystic, Muḥyī al-Dīn Ibn ʿArabī (d. 638/1240), devotes a chapter in his book Fuṣūṣ al-ḥikam to Jesus. He emphasizes the divinity of Jesus and offers a distinctive viewpoint. In addition to two different expressions regarding Jesus’s divinity, by which some deny this divinity and some affirm it, similar to the Bible’s differences, he specifically focuses on the duality of reality (taḥqīq) and illusion (tawahhum) in relation to Jesus. Accordingly, Ibn ʿArabī views the divinity of Jesus as related to his aspect of reality (the identity that emerged in his human form) and regards the denial of his divinity as related to his aspect of illusion (his human form). This research investigates Ibn ʿArabī’s views on the divinity of Jesus. It adds that the evidence confirming Jesus’s divinity is not based on the general theory of the unity of being but instead points directly to Jesus’s divinity. The epistemological position of Ibn ʿArabī toward the theory of the “indwelling (ḥulūl) of God in Jesus” is discussed in light of his significant phrases.

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19

Wahyudin, Wahyudin. "Filosofis Ketuhanan dalam Konsep Islam Menuju ketauhidan." Ri'ayah: Jurnal Sosial dan Keagamaan 2, no. 01 (December 17, 2017): 109. http://dx.doi.org/10.32332/riayah.v2i01.966.

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God does not require the properties and values in addition to his perfection but creatures need, hunger and depend on the form of terrain, terrain divinity and divinity to ride their Existence. The terrain is not intended space. If a creature receives Emission or God creature would be destroyed and perish. Divinity into solid closed protects Existence of creatures and save them. Existence is no closed is to protect God's creation barrier Existence by divinity is stable, true and eternal entity. Various views that want to change the core of the program (monotheism) divinity in Islam, both of which come from outside of Islam even among Islamic all in stagnation. Ness program agreed core issues, which distinguishes the way, the practice of worship, interpretation leads to divinity, giving rise to a prolonged polemics.

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20

Al-Azmeh, Aziz. "Further to the Pre-Muḥammadan Allāh." Arabica 68, no. 4 (December 27, 2021): 419–35. http://dx.doi.org/10.1163/15700585-12341620.

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Abstract This article is concerned with the divinity of Allāh before Muḥammad. It is focussed on narrow and broad issues of method, and particularly on inferential evidence for the incidence and nature of this divinity on the evidence of Arabic poetry. It casts a critical look on retrojection Islamic theological concepts to the interpretation of earlier Arabic poetry, and proposes that the now common notion of “pagan monotheism” refers to no actually existing form of religious practice among pre-Muḥammadan Arabs. It reaffirms the salience of polytheism among the Arabs, and the pertinence of concrete historical evidence and of an anthropological sensibility in this domain. La présente étude porte sur une divinité nommée Allāh avant Muḥammad. Elle se concentre sur la question méthodologique des témoignages poétiques, sur l’envergure et la nature de cette divinité, et sur le contexte plus général des questions de méthode. Elle jette un regard critique sur la projection a posteriori des notions théologiques islamiques dans le cadre des analyses déductives fondées sur la matière poétique. Elle propose que l’idée, bien répandue dans des milieux universitaires, des « monothéistes païens » parmi les Arabes ne fait pas référence à la réalité historique des pratiques religieuses des Arabes avant Muḥammad. Elle souligne l’importance du polythéisme chez les Arabes et la pertinence décisive des données historiques concrètes et d’une sensibilité anthropologique dans ce domaine.

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21

Scapin, Mathieu. "Lisa Maurice, Screening divinity." Anabases, no. 33 (April 10, 2021): 287–88. http://dx.doi.org/10.4000/anabases.12273.

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22

Zandi, Mahshid. "“Welcome to Divinity College”." Journeys 21, no. 1 (June 1, 2020): 85–104. http://dx.doi.org/10.3167/jys.2020.210105.

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“Welcome to Divinity College,” reads a welcome sign to the state-sponsored fieldtrips of the Iran-Iraq War (1980–1988) battlefields in Iran. Rahian-e Noor battlefield tours follow the model of Shia pilgrimage and commemorative rituals, while also tapping into nationalist discourses of the country as an ancient homeland. I ask whether these trips are a means of disseminating knowledge, and what forms of ignorance are assumed to prevail among the visitors that this “Divinity College” seeks to eliminate? Even more importantly, since the tours are state-sponsored, what ignorances are rendered possible, if not encouraged, at the cost of this selective knowledge dissemination? Drawing on fieldwork, I argue that the tours provide a space of encounter with what is presupposed as the visitors’ already acquired knowledge. On RN tours, both knowledge and ignorance are co-constitutive of the transformative power of pilgrimage, where ultimate knowledge is interpreted as putting the already-known-words into deeds.

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23

Smith, W. L., and Noel Sheth. "The Divinity of Krishna." Journal of the American Oriental Society 106, no. 3 (July 1986): 605. http://dx.doi.org/10.2307/602146.

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24

Bertelsmeier, Diane. "Sydney College of Divinity." ANZTLA EJournal, no. 47 (April 24, 2019): 21–23. http://dx.doi.org/10.31046/anztla.v0i47.1174.

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25

Day, Dorothy. "Divinity Here and Now." Chesterton Review 34, no. 3 (2008): 742–45. http://dx.doi.org/10.5840/chesterton2008343/449.

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26

Platt, David. "Divinity As a Given." International Philosophical Quarterly 27, no. 4 (1987): 381–92. http://dx.doi.org/10.5840/ipq198727426.

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27

Baulina, K. "REFLECTION OF HEPHAESTION’S DIVINITY." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 151 (2021): 5–8. http://dx.doi.org/10.17721/1728-2640.2021.151.1.

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The article attempts to determine the display of recognition of the degree of divinity of Hephaestion and the aspects related to this factor. Hephaestion was the closest person in the life of Alexander the Great, who embodied the syncretic processes of the Eastern and Greco-Macedonian traditions, received the status of "second after the king" and held a set of the highest titles, both military and administrative, played one of the key positions at court and had a big influence on Alexander. After the death of Hephaestion, the king wondered: what honors to give a friend, as a god, demigod, or hero? The article is based on ancient Greek written sources and archaeological sources: a stone lion in the Iranian city of Hamadan, and a recently discovered tomb with burials on Casta Hill in Amphipolis, which gives the study more relevance and novelty. My own contribution is the developing concept of recognizing the cult of divinity of Hephaestion, through his military rise in life and the preservation of high status after death and the syncretic elements he embodied. In the course of the research, a detailed reconstruction of the funeral ceremonies was carried out, and controversial issues concerning the recognition of Hephaestion as a hero or deity, which appeared in ancient sources, were analyzed. Attempts are also made to show a reflection of Hephaestion's attraction to Persian traditions.

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28

Leftow, Brian. "Divinity and Maximal Greatness." Faith and Philosophy 25, no. 4 (2008): 455–61. http://dx.doi.org/10.5840/faithphil200825448.

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29

DeSmet, Richard, and Noel Sheth. "The Divinity of Krishna." Philosophy East and West 36, no. 3 (July 1986): 305. http://dx.doi.org/10.2307/1398784.

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30

Mendel, Heather. "Transforming Divinity, Transforming Ourselves." Bridges: A Jewish Feminist Journal 15, no. 1 (April 2010): 50–53. http://dx.doi.org/10.2979/bri.2010.15.1.50.

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31

Chakrabarti, Chandana. "The Divinity in Hinduism." Journal of Indian Philosophy and Religion 19 (2014): 86–129. http://dx.doi.org/10.5840/jipr2014196.

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32

Brümmer, Vincent. "Divinity and Maximal Greatness." Ars Disputandi 5, no. 1 (January 2005): 49–51. http://dx.doi.org/10.1080/15665399.2005.10819863.

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33

Beckford, Kimani. "The Divinity of Blackness." Caribbean Quarterly 66, no. 4 (October 1, 2020): 473–78. http://dx.doi.org/10.1080/00086495.2020.1840045.

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34

DERRY, GREGORY N. "Matter, Divinity, and Number." American Behavioral Scientist 45, no. 12 (August 2002): 1905–12. http://dx.doi.org/10.1177/0002764202045012013.

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35

Lee, Daniel. "Social Work and Divinity:." Journal of Religion & Spirituality in Social Work 24, no. 1/2 (April 4, 2005): 1–5. http://dx.doi.org/10.1300/j377v24n01_01.

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36

Insole, Christopher J. "Kant, Divinity and Autonomy." Studies in Christian Ethics 32, no. 4 (September 10, 2019): 470–84. http://dx.doi.org/10.1177/0953946819869168.

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I suggest that in Kant’s conception of autonomy, we have a faithful variant of a perennial philosophical conception of divinity, distinctively re-configured by Kant’s own preoccupations and system, but still recognisably oriented around some philosophical conceptions of the divine, which have their origins in deep classical wells, with dreams and memories of thought-thinking-itself, and joyously diffusing itself, generating plenitude and harmony. If this is correct, then we might find that the most interesting dialogue in the realm of ‘public theology’ is not necessarily between Christianity and secularism, but between Christianity and a latent pagan religious philosophy, that draws upon a perennial strand of Platonism in Western philosophy.

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37

Knutsen, Torbjørn L. "Between Divinity and Democracy." Politics and Religion 1, no. 2 (July 10, 2008): 308–11. http://dx.doi.org/10.1017/s1755048308000230.

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38

Waters, James W. "Ecology, Divinity, and Reason." Worldviews: Global Religions, Culture, and Ecology 24, no. 2 (July 10, 2020): 184–201. http://dx.doi.org/10.1163/15685357-20201002.

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Abstract Eco-feminist Val Plumwood has argued that as heirs of rationalism, the developed world has created an ecological crisis that is truly a crisis of reason. Of primary concern is the “rationalist hyper-separation of human identity from nature,” which has caused a great epistemological schism between ethics and ecology. Assuming the ecological crisis is, as Plumwood argues, an epistemological crisis enflamed by the human/non-human, ethical/ecological divisions that take place in modern forms of rationalism, this essay argues that certain western interpretations of Christian divinity—particularly the notion of divinity purported by Thomas Aquinas—have historically supported hegemonic forms of rationalism and human supremacy. After showing that certain Thomist formulations of the divine have buttressed the anthropocentric elements of modern rationalism, I venture a reading of Christian divinity that is radically relational in character. This reading of the divine highlights the inseparability of the human and non-human, and begins doing so by emphasizing the intimate connection between human and non-human animality. Such a re-framing of divinity, I argue, could help bridge the human/non-human, ethical/ecological divides, complicate anthropocentric logic, and mitigate the vast eco-epistemological crisis of our day.

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39

DJUMANIYAZOVA, Dilfuza. "RELIGIOUS-MYSTICAL CONCEPTS IN EASTERN AND WESTERN PHILOSOPHY." American Journal Of Social Sciences And Humanity Research 4, no. 1 (January 1, 2024): 79–86. http://dx.doi.org/10.37547/ajsshr/volume04issue01-13.

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This article reviewed Western and Eastern literature and research into worldly and divine factors that improve personality but found that not enough attention was paid to theharmony of humanity and divinity. Therefore, it is important to study the significance of the harmony of humanity and divinity in the spiritual development of man. This article is based on the fact that in Eastern philosophy, humanity and divinity are dialectically related realities.

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40

Lau, Stefanus, Donatus Sermada, and Nikodemus Nikodemus. "Transcendent and Immanent God: Tetun Tribe Divine Concept "Nai Maromak" Millennial Perspective." International Journal Ethnic, Racial and Cultural Heritage 1, no. 2 (January 31, 2024): 63. http://dx.doi.org/10.26418/ijerch.v1i2.75700.

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The focus of this study is to examine the concept of divinity of the Tetun tribe "Nai Maromak" from the perspective of the Millennial Generation. The analytical methodology used is comparative analysis to compare and analyse the similarities and differences between the concept of divinity of the Tetun tribe and the Millennial Generation, especially in terms of the transcendent and immanent nature of God. The researcher used this method in the following ways: Identifying the concept of divinity of the Tetun tribe through in-depth interviews with traditional leaders and Millennial Generation Representatives as well as through literature study. Then comparing the concept of divinity between the Tetun tribe and the Millennial Generation by identifying similarities and differences. The research perspective used is a philosophical perspective to understand the concept of divinity from a philosophical point of view. This study found that the concepts of divinity of the Millennial Generation and the Tetun tribe, especially in terms of the transcendent and immanent nature of God, have both similarities and differences. The findings of this research also contribute to Tetun Catholics as well as Catholic millennials to be more firm in their faith in God according to the concept taught by the Catholic ChurchKeywords: Tetun tribe's, Catholic Millennials, transcendence, immanence.

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41

Senor, Thomas D. "God, Supernatural Kinds, and the Incarnation." Religious Studies 27, no. 3 (September 1991): 353–70. http://dx.doi.org/10.1017/s0034412500021041.

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Thinking about God often leads to thinking about ‘God’. And it has never been completely clear how best to understand this little English word. Traditionally, ‘God’ has been taken to be either a description or a name. However, a third option has recently captured the attention of philosophical theologians. It is claimed that just as one should think of, say, ‘humanity’ as a kind term, so one should think of ‘God’, or perhaps ‘divinity’, as a kind term. But given the tight link between semantics and metaphysics, if one is tempted to understand ‘humanity’ or ‘divinity’ as kind terms, then one will naturally begin to think of humanity and divinity as kinds. Characterizing divinity this way, a primary task of philosophical theology is to give a characterization of the divine kind-essence. In this paper, I want to consider the claim that divinity is profitably construed as a kind-essence, and argue that the way that this has typically been understood is not altogether adequate. I shall then present and develop an alternative understanding of this kind-essence approach that takes the analogy of `supernatural kinds’ and natural kinds much more seriously. I will conclude by considering some objections.

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42

McInerny, Daniel. "“Divinity must live within herself”." International Philosophical Quarterly 37, no. 1 (1997): 65–82. http://dx.doi.org/10.5840/ipq199737163.

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43

홍용희. "Demonstration of solitude and divinity." Review of Korean Cultural Studies 43, no. 43 (June 2013): 165–90. http://dx.doi.org/10.17329/kcbook.2013.43.43.006.

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44

Hyland, P. "DAVID WOMERSLEY, Divinity and State." Notes and Queries 58, no. 4 (October 19, 2011): 609–11. http://dx.doi.org/10.1093/notesj/gjr213.

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45

Dalfovo, A. T. "The Divinity Among the Lugbara." Journal of Religion in Africa 28, no. 4 (1998): 468–93. http://dx.doi.org/10.1163/157006698x00251.

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46

Baldo, J. "DAVID WOMERSLEY. Divinity and State." Review of English Studies 63, no. 261 (February 29, 2012): 676–78. http://dx.doi.org/10.1093/res/hgs018.

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47

White, Vernon. "Book Review: Divinity and Humanity." Theology 112, no. 867 (May 2009): 208–9. http://dx.doi.org/10.1177/0040571x0911200307.

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48

Maitreyabandhu. "Some Divinity Shaping Our Ends." Poem 5, no. 4 (October 2, 2017): 474–83. http://dx.doi.org/10.1080/20519842.2017.1389185.

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49

Haly, Richard. "Bare Bones: Rethinking Mesoamerican Divinity." History of Religions 31, no. 3 (February 1992): 269–304. http://dx.doi.org/10.1086/463285.

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50

Pailin, David A. "Book Reviews : Locke and Divinity." Expository Times 109, no. 8 (May 1998): 252–53. http://dx.doi.org/10.1177/001452469810900828.

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