To see the other types of publications on this topic, follow the link: Finding God in All Things.
Journal articles on the topic 'Finding God in All Things'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Finding God in All Things.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Dewi, Novita. "Finding God in All Things through Poetry." Journal of Language and Literature 21, no. 1 (March 16, 2021): 190–97. http://dx.doi.org/10.24071/joll.v21i1.3145.
Full textAbstract:
Poetry is a language of devotion. It is the melody that resonates from one’s pure conscience. Being the most important and richest part of our spiritual practice, people read and write poems to help them gain understanding about themselves, each other, and the world around them. Examining world poetry, mainly from America, Indonesia, and Sri Lanka which tell about the presence of God, this article attempts to find out how God the Creator is present and represented, focusing as it does on the connection between poetry and spiritual exercises. Each of the seven poems under discussion is read by considering Ignatian Spirituality of which the core is “Finding God in All Things”. The selected poems show that God can indeed be found in three main spots. First, God resides in the universe. The presence of God in nature is a common theme shared by the poets discussed. Second, the speakers of the poems find God within themselves. They find God through discretion. Third, some of them find the face of God in that of other people because humans are created in His image. The poems open an awareness that God is present in the sufferings of others. In conclusion, poetry serves as both prayers and spiritual exercises that can improve people’s inner compassion and justice.
2
O'Donovan, Leo J. "Found in God: In Memory of John Carmody." Horizons 23, no. 1 (1996): 119–21. http://dx.doi.org/10.1017/s0360966900029893.
Full textAbstract:
“Seeking God in all things,” was one way Ignatius of Loyola described his pilgrim journey in this world—looking, longing, reaching always further for the "dearest freshness, deep down things" that he would call his Lord, his Majesty, his God. And for many years, even more insecure and inexperienced, in need of certitudes and formulas as I was, I heard the phrase, perhaps first in Hugo Rahner's luminous little book on The Spirituality of St. Ignatius of Loyola, as “finding God in all things.”
3
O'Neill, Daniel W. "Practice and presence: a gathering for Christians in health care - finding God in all things." Christian Journal for Global Health 4, no. 2 (July 12, 2017): 103–5. http://dx.doi.org/10.15566/cjgh.v4i2.185.
Full textAbstract:
This conference report describes the content of the Practice and Presence confereence at Duke Divinity School in May 2017, and the approach to Ignatian practices of reflection, prayer and discernment applied to the practice of medicine, along with its application in global health contexts.
4
Ren, Yi, and Mingzhe Zhu. "Finding God in All Things: Indirect Evangelization and Acculturation of Université l’Aurore in Modern China." Religions 14, no. 2 (February 2, 2023): 199. http://dx.doi.org/10.3390/rel14020199.
Full textAbstract:
The current literature on Christian mission universities in Modern China (1840–1949) pays specific attention to their efforts to adapt to the intellectual and political context of their time. Through extensive archival works, we contribute to this research orientation by documenting the academic activities of the first Catholic university in China, Université l’Aurore (1903–1952) in Shanghai. Established and managed by the French Jesuits, Université l’Aurore exemplified the mission’s tradition of evangelization through science education. Its pedagogical arrangements, selection of teachers, and moral education showed high levels of professionalism and almost no religious influence. The Jesuits, who took as their motto, “to find God in all things”, believed that their scientific excellence could indirectly promote the Catholic spirit among future Chinese intellectuals and elites. Thanks to their strategy of indirect evangelization, not only did Université l’Aurore survive in a period when the government imposed draconic restrictions on mission entities in the name of “educational sovereignty”, it also contributed to the modernization of China’s education and society.
5
Middleton, Darren J. N. "Ignatian Influences on Nikos Kazantzakis's Askitiki." Spiritus: A Journal of Christian Spirituality 24, no. 2 (September 2024): 295–313. http://dx.doi.org/10.1353/scs.2024.a938557.
Full textAbstract:
Abstract: Nikos Kazantzakis (1883–1957), a highly influential Greek novelist and poet, spent a long apprenticeship to Christian spirituality, and he admired Ignatius Loyola (1491–1556). Examining Kazantzakis's Askitiki (English translation, The Saviors of God: Spiritual Exercises ), this essay discloses how the moves in Kazantzakis's lyrical essay, like those in Ignatius's masterwork, are drills that constitute an "always more" ( semper maior ) training for the arduous ascent to a knowledge of the God-world alliance. Three themes unite Kazantzakis and Ignatius: active mindfulness; soul-freedom through detachment from disordered affections; and pansacramentalism, finding God in all things and all things in the divine.
6
Fu, Amy Yu. "Wanwuyiti and Finding God in All Things: A Comparative Study between Neo-Confucian Self-Cultivation and Ignatian Spirituality." Religions 15, no. 5 (April 23, 2024): 521. http://dx.doi.org/10.3390/rel15050521.
Full textAbstract:
It seems that the early Jesuits misinterpreted the key Neo-Confucian terms taiji/li from an Aristotelian perspective in the seventeenth century, thereby leading to a dialogical failure in their initial encounter with Neo-Confucian tradition. What necessitates interreligious dialogue today is a pluralistic stance that deems all religious quests worthy in their own context. Therefore, this paper renews the dialogue between two spiritual traditions, long overdue, by reading two representative texts, side by side, from each tradition on self-cultivation: Reflections on Things at Hand (twelfth century) and The Spiritual Exercises (sixteenth century). The comparison showcases that the notion of “wanwuyiti”, a concomitant of the Confucian ren, is tantamount to a religious imperative for human ethical engagements, and the Ignatian axiom “Finding God in All Things” energizes a spiritual self-transformation to forge an intimate bond with God and the world. While Neo-Confucian cultivation focuses on the removal of desires, seeking to maintain “equilibrium” and “centrality”, the Ignatian exercises foreground commitment to “discernment” and “indifference”. The Neo-Confucians address human and worldly affairs in a procedural manner, with ever-broadening horizons, to establish an orderly society. In contrast, the Ignatian self is directed toward an orderly life to serve, love, and bring ever more to God’s Divine Majesty.
7
Witono, Odemus Bei. "PERAN INTEGRATIF PENDIDIKAN JESUIT DALAM FORMASI KEPEMIMPINAN IGNATIAN." Spiritualitas Ignasian: Jurnal Kerohanian dalam Dunia Pendidikan 24, no. 1 (October 11, 2024): 83–102. http://dx.doi.org/10.24071/si.v24i1.9094.
Full textAbstract:
This article explores through a qualitative approach the guiding principles and educational philosophy of Jesuit institutions, focusing on their holistic approach to personal and intellectual development. Key elements include the integration of faith and reason, the commitment to social justice, and the formation of students as conscientious and competent leaders. Central to this philosophy are the concepts of finding God in all things, the transience and immanence of God, and the dedication to the greater glory of God (AMDG) and the principle of "Magis." Keywords: Jesuit education, school, character development, faith and reason, social justice, leadership, Magis, Cura Personalis, reflective practices.
8
McCall, Bradford. "Finding God in All Things: Celebrating Bernard Lonergan, John Courtney Murray, and Karl Rahner. Edited by Mark Bosco and David Stagaman." Heythrop Journal 50, no. 3 (May 2009): 571–72. http://dx.doi.org/10.1111/j.1468-2265.2009.00484_55.x.
Full text
9
Lim, Khay Tham Nehemiah. "Book Review: Healing The Split Between Theology And Spirituality: Hans Gustafson, Finding All Things in God: Pansacramentalism and Doing Theology Interreligiously." Expository Times 129, no. 12 (August 15, 2018): 580. http://dx.doi.org/10.1177/0014524618786186.
Full text
10
Mohammed, Abdul Jabbar, and Mohammed Khalaf. "CONTEMPORARY ISSUES IN HUNTING FOR DR. ABDEL KARIM ZIDAN, MAY GOD HAVE MERCY ON HIM." Islamic Sciences Journal 11, no. 2 (March 17, 2023): 195–207. http://dx.doi.org/10.25130/jis.20.11.2.9.
Full textAbstract:
Islamic law is able to deal with all new things, keep pace with the requirements of the times, and find a juristic rule for all the coming down or all the developments of life, and examples of this are what we discussed among the pages of this research, and we found that intelligence is valid using modern machines, as the slaughtering of the scruff is valid under the conditions we mentioned during Research, and that the noun is divided if the pronouncer uttered it when operating the mechanical slaughtering machine, as we have known the mercy of the Sharia of the animal in its permissibility to anesthetize it before slaughtering it in order to reduce the pain on it. Walks of life, finding a The provisions of its own legitimacy.
11
Faithful, George. "Finding All Things in God: Pansacramentalism and Doing Theology Interreligiously, HansGustafson, Lutterworth, 2017 (ISBN 978‐0‐7188‐9490‐0), xvi + 334 pp., pb £30." Reviews in Religion & Theology 26, no. 4 (October 2019): 639–42. http://dx.doi.org/10.1111/rirt.13672.
Full text
12
Hinerman, Nate. "Finding God in All Things: Celebrating Bernard Lonergan, John Courtney Murray, and Karl Rahner. Edited by Mark BoscoSJ and David StagamanSJ. New York: Fordham University Press, 2007. 221 pages. $50.00." Horizons 36, no. 1 (2009): 172–73. http://dx.doi.org/10.1017/s0360966900006307.
Full text
13
Li, Xun. "Self-Preservation and Salvation: How Democracy Functions in a Disenchanted World." Lecture Notes in Education Psychology and Public Media 53, no. 1 (May 13, 2024): 71–75. http://dx.doi.org/10.54254/2753-7048/53/20240019.
Full textAbstract:
The concept of "disenchantment" (Entzauberung) was first mentioned by the famous German poet Johann Christoph Friedrich von Schiller in his poem The Gods of Greece. In the poem, he mentioned that the gods in mythology ruled over man and all creatures, the world was full of beauty and love, and all things performed miracles. When Christ God became the only God, the miracles faded, and mankind was lost. Disenchantment theory and democratic institutions are central to Max Weber's theory. On the basis of combining the two, this paper studies how democracy functions in a disenchanted world from two perspectives: self-preservation and salvation. Findings suggest that democracy can inject some elements of quasi-charisma into an otherwise spiritually deadened situation. In a post-disenchantment world, a democratic system led by a strong leader will save people's spiritual world in a mutually empowering way through both self-preservation and salvation. Self-preservation within democracy signifies individuals' expression of free will through leader selection. Salvation in democracy entails placing trust in elected leaders to bring about happiness and national prosperity.
14
Edara, Inna Reddy, Fides del Castillo, Gregory Siy Ching, and Clarence Darro del Castillo. "Religiosity, Emotions, Resilience, and Wellness during the COVID-19 Pandemic: A Study of Taiwanese University Students." International Journal of Environmental Research and Public Health 18, no. 12 (June 12, 2021): 6381. http://dx.doi.org/10.3390/ijerph18126381.
Full textAbstract:
One hard fact of COVID-19 is the uncertainty of all things. Anchoring on the assumption that the religiosity of an individual has a profound impact on their emotions, resilience, and wellness, this study investigated the levels of the centrality of religiosity, emotions towards God, resilience, and wellness among 399 Taiwanese university students. Data analysis included descriptive statistics, factor analysis, group comparisons, multiple regression, and mediation analysis. Findings showed that most of the participants were religious. Furthermore, the 16 emotions towards God were successfully factored into three distinct sub-groups, namely: pleasant, unpleasant, and moral valence, which were later found to be quite related to Asian religions. More importantly, the results suggested that the resiliency of an individual can be attributed to their belief in the existence of God or the Divine, while the wellness indicators of security and satisfaction were related to one’s religiosity. Lastly, structural equation modeling showed that resilience fully mediated the relationship between the ideology dimension of religiosity and the security and satisfaction component of wellness. In addition to discussing these significant results, this paper also included some implications of the study results, particularly the importance of religiosity and emotions toward God or the Divine in sustaining resilience and promoting wellness, especially in the context of crisis, such as the current COVID-19 pandemic.
15
Sesmiarni, Zulfani, Junaidi Junaidi, Darul Ilmi, and Wedra Aprison. "THE ISLAMIC EDUCATION STRATEGIES INLOCAL CULTURE PERSPECTIVE OF WEST SUMATERA SOCIETY." Journal Educative : Journal of Educational Studies 3, no. 1 (June 30, 2018): 30. http://dx.doi.org/10.30983/educative.v3i1.674.
Full textAbstract:
<p>Sijunjung is one of regencies in West Sumatera which has great potential resources. However, these graces are not followed by the society’s thankfulness through performing Islamic values. Based on the fact, the researchers were interested to do a research related to Islamic education strategies in local culture perspective in Koto VII sub-district Sijunjung regency. The research was aimed at helping the society to be aware of making the best use of the potential things and thanks God through performing Islamic values and avoiding all God’s prohibitions. The research included some elements they were <em>Tali Tigo Sapilin</em> which consisted of <em>niniak mamak</em><em>, alim ulama </em>and <em>cadiak pandai</em>, the youth, and adults. The research was in Focus Group Discussion. The research finding was that Minangkabau philosophy in west Sumatera was in line with Islamic education strategies in <em>Kitabullah</em>.</p>
16
Lukman Fajariyah. "Ontologi Eksistensialisme: Antara Religiusitas dan Non-Religiusitas." WARAQAT : Jurnal Ilmu-Ilmu Keislaman 6, no. 1 (June 30, 2021): 96–103. http://dx.doi.org/10.51590/waraqat.v6i1.132.
Full textAbstract:
The discussion on the field of ontology in philosophical studies always has its own uniqueness. Ontology as a science that discusses the nature of all things stimulates humans to always think and reflect so that in the long span of ontology studies many figures will play a role in that field. Characters who contribute to thinking about nature have their own characteristics. This is represented by figures Mulla Sadra and Jean Paul Sartre. This paper intends to explore the thoughts of Mulla Shadra and Jean Paul Sartre regarding ontology studies by using a comparative approach, where researchers compare or compare the two thoughts of these figures in revealing differences and similarities. The research method used in this paper is a qualitative-descriptive method to clearly describe the object. The findings in this paper are; First, Sadra's existential ontology emphasizes more on the aspect of religiosity in which all the existences in the universe are small parts of God's existence, meaning that all existence depends on its source, namely God. Meanwhile, Secondly, Sartre's existential ontology places more emphasis on human freedom as the main actor in life. According to him, the existence of humans with their freedom is absolute without interference from God (non-religious/atheist), even humans create their own functions and goals.
17
Nrenzah, G. Nrenzah. "Invalidating indigenous religious traditions via Christianity: Popular Ghanaian gospel songs/music." Pentecost Journal of Theology and Mission 4 (January 31, 2023): 41–60. http://dx.doi.org/10.62868/pjtm.v4i1.130.
Full textAbstract:
This paper is about a subtle means deployed by followers of Christianity in delegitimizing Indigenous Religious Traditions (IRTs) in Ghana. It traces the activities of the historical debut of both the fourteenth-century Portuguese entry and the 19th-century missionary activities. It argues that local gospel music lyrics are meant to communicate a message to the listener, and the message is geared almost all the time towards delegitimizing the mainstay IRTs and their contents. The current generation of Christians, even though headed by Africans, are following suit of what happened earlier in those two periods—employing various means in expanding Christianity in an attempt to shrink or uproot IRTs. Lyrics and graphic video pictures in Songs/Music have been an ardent device directed to this agenda. Using historical and the content analysis method in analysing fifty local Ghanaian gospel music, we noted the genre in the songs as fear, spiritual battle between the enemy, the devil (witches, dwarves, juju,) disease, and God, power, empowerment, healing, freedom, and appellations. The recurring markers from songs composed by both known musicians and anonymous composers were grouped into three broad themes and analyzed. Findings indicate that the local gospel songs depict a plan to undermine IRTs by distinguishing between good and evil. Supplier, giver of good things (God and his son Jesus), and the destroyer and detractor of good things is the (devil) present in IRTs.
18
Barman, Surasree Deb. "Which Cinderella You Want Your Daughter To Be?" SMART MOVES JOURNAL IJELLH 9, no. 1 (January 28, 2021): 146–57. http://dx.doi.org/10.24113/ijellh.v9i1.10887.
Full textAbstract:
Modern age has provided great opportunities in all domains of people's lives, but it has also generated unexpected obstacles; one of which is a negative change in the concept of beauty in society. The new emerging tendency of people to appear like a supermodel in social media and to draw the interest of others by adding beauty filters not only sends an ambiguous message about beauty, but also produces a false claim of appearance where teenagers like to 'fake it.' Beauty has always been the contentious subject in most fictional works and specially in fairy tales. Classic fairy tales portray their heroine as a beautiful being, a picture-perfect substance. They are celebrated not for their confidence or bravery, but for their outward appearance, clothing and jewels. Thus, every girl child has a fantasy of finding a Fairy God Mother who can turn her into a stunning, attractive princess and only then, they can meet their prince charming and happily ever after. But things are not the same, they don’t have God Mother or they don’t want to remain as a beautiful angel, rather, they want to be ordinary with full of courage and confidence to fight back to any evil. They don’t need any prince charming to fight for her rather they want to fight for their own. This paper will study the contrast between the classical and modern story of Cinderella in Children Literature and also explore how the concept of beauty is changing in the modern books and fairy tales.
19
Rochmawati, Nikmah, Asmadi Alsa, and Abd Madjid. "GRATITUDE: EMPIRICAL FINDINGS AND THEORETICAL PERSPECTIVES." Journal of Islamic Studies and Humanities 3, no. 2 (May 29, 2019): 127–52. http://dx.doi.org/10.21580/jish.32.2767.
Full textAbstract:
Expressing gratitude and responding it are rare things in Indonesia. It is interesting and surprising because in the Holy Quran there are so many verses about gratitude commands, moreover, God will give Muslim more if he is grateful. But we find most Muslims who are ungrateful. Based on this problem, this article aims to elaborate the significance of expressing gratitude and its correlation to the quality of faith to God, emotion, and happiness, and interpersonal relationship using the Quran and psychology as the conceptual framework and also based on empirical findings. The conclusion of this paper underlines that the Quran and psychology have common view on gratitude. The research results that grateful correlated with intrinsic religiousness positively and with extrinsic religiousness negatively and prayer increases gratitude, prayer plays a causal role in promoting gratitude as well. It is similar with the teaching of Surah An-Nisa’ (4): 147 and Surah Luqman (31): 12. People who often say thank you have strong relationship with the other as they do not only think of their relationship to God but also to other humans. All these findings are strongly in line with the research that gratitude is correlated to fewer depressive symptoms.AbstrakMengekspresikan rasa terima kasih dan menanggapinya adalah hal yang masih langka di Indonesia. Sangat menarik dan mengejutkan, karena da-lam Al-Quran ada begitu banyak ayat tentang perintah syukur, apalagi Tu-han akan memberi lebih banyak muslim jika dia bersyukur. Tapi kami menemukan sebagian besar muslim yang tidak tahu berterima kasih. Ber-dasarkan masalah ini, artikel ini bertujuan untuk menguraikan pentingnya mengekspresikan rasa terima kasih dan korelasinya dengan kualitas iman kepada Tuhan, emosi dan kebahagiaan, dan hubungan interpersonal menggunakan Al-Quran dan psikologi sebagai kerangka kerja konseptual dan juga berdasarkan temuan empiris. Kesimpulan dari artikel ini meng-garisbawahi bahwa Al-Quran dan psikologi memiliki pandangan yang sama tentang rasa terima kasih. Hasil penelitian yang bersyukur berko-relasi dengan religius intrinsik secara positif dan dengan religiusitas ekstrinsik negatif dan doa meningkatkan rasa syukur, doa memainkan peran kausal dalam mempromosikan rasa syukur juga. Ini mirip dengan ajaran Surah An-Nisa '(4): 147 dan Surah Luqman (31): 12. Orang yang sering mengucapkan terima kasih memiliki hubungan yang kuat dengan yang lain karena mereka tidak hanya memikirkan hubungan mereka dengan Tuhan tetapi juga untuk manusia lain. Semua temuan ini sangat sejalan dengan penelitian bahwa rasa terima kasih berkorelasi dengan gejala depresi yang lebih sedikit
20
Zinkevich, Timofiy. "The ideas of civil religion in the works of Mykola Kostomarov." Ukrainian Religious Studies, no. 79 (August 30, 2016): 79–85. http://dx.doi.org/10.32420/2016.79.680.
Full textAbstract:
T. Zinkevich. "The ideas of civil religion in the works of Mykola Kostomarov." The author based on the fact that a civil religion - it is a social and cultural phenomenon in which the light of a kind of religious language and the specific practices of the necessity of finding and approval of the national state, which has its roots in the community needs to find the sacred in the work, which is inherent in the transcendent, eternally linear in nature and which is rooted in the history of the territory. According to N. Kostomarov, the main provisions of national faith as follows: God is one, He is the creator of all things, the seat of comfort and happiness, belief in which is the key statements in the freedom society, equality, and fraternity; social ideals of Ukrainians, which is the expression of Christian Cossack republic and the social doctrine of the early, truthful Christianity coincide; Ukraine, in contrast to other ethnic groups, is a carrier and protector of the true social and Christian values, which makes it possible immortality Ukrainians, his primacy in the social liberation and unification of the Slavic community, in which Ukraine will take place eludes Rzeczpospolita.
21
Rifqiya, Muhammad Afada, and Zainal Mukhlis. "Mencapai Kebahagiaan Sejati: Titik Temu Konsep Ikigai Hector Garcia dan Kimiya al-Sa‘adah al-Ghazali." Journal of Ushuluddin and Islamic Thought 2, no. 1 (June 1, 2024): 127–42. http://dx.doi.org/10.15642/juit.2024.2.1.127-142.
Full textAbstract:
Happiness is one of the fundamental aspirations of all humankind, yet only a select few seem to truly experience it, despite the fact that God has bestowed the gift of happiness upon all His creations. This study aims to explore the common ground and pathways to achieving happiness by examining the concept of ikigai as presented by Hector Garcia and the principles of Kīmīyā’ al-Sa‘ādah by al-Ghazālī. The research employs a descriptive approach within a qualitative framework, utilizing library research as its primary methodology. The findings reveal several key intersections between the two perspectives, including: the importance of human relationships (habl min al-nās), the need for self-recognition and self-love to attain happiness, the value of wholehearted dedication to one’s work, and the pursuit of a life purpose. According to Hector Garcia, the ikigai concept emphasizes that happiness can be found through active engagement and keeping oneself busy. Al-Ghazālī, on the other hand, posits that true happiness is attainable through a transformation of the mind and spirit. For Garcia, identifying one’s ikigai involves recognizing four essential elements within oneself: what one loves, what one is skilled at, what the world needs, and the motivation behind obtaining these things. Meanwhile, al-Ghazālī outlines foundational theories for attaining happiness, which include understanding oneself, understanding God, and understanding the nature of the world.
22
Jaulent, Esteve, and Alexander Fidora. "<i>Arbor scientiae</i>: Immanenz und Transzendenz im Denken Llulls." Zeitschrift für Katalanistik 11 (July 1, 1998): 8–32. http://dx.doi.org/10.46586/zfk.1998.8-32.
Full textAbstract:
This paper aims to show that Llull is both a classical and a modern author and that, therefore, his thinking can serve us to rescue modernity from within, taking advantage of its legitimate efficacy. Llullian Art becomes a Logos, the set of all logics, and therefore considers everything from the perspective of the act of being, and not of the cognitive operation. It is on its way to complete unification and cognitive integration. All this in order to achieve a complete unification and integration of knowledge. It supports the highest function of intelligence: finding. But it is also demonstrative, because, when examining also the "first intentions", the relations that are discovered between things are real and necessary. Finally, it must be said that, since, according to Llull, everything is in action, including thinking, Llullian metaphysics, through Art, makes it possible to relate everything to everything –mainly to personal beings, the first of whom is God– from a single point of view. With Llull we focus on the optic of real activities and explain everything from transcendent realities; because of this, there is no need to oppose what is transcendent and what is immanent. When, with the help of Art, we reach the transcendent of everything, we do not need to go beyond ourselves, for the transcendent truth is already in us.
23
Shahmoradi Fereidouni, Mohammad-Mahdi, and Kothar Ranjbari. "The Semantics Analysis of the Effective Factors on Safety Development in the Point of view of Qur’an." International Journal of Multicultural and Multireligious Understanding 8, no. 9 (September 5, 2021): 197. http://dx.doi.org/10.18415/ijmmu.v8i9.3015.
Full textAbstract:
The present article tries to answer this question: From the point of view Qur’an, what are the factors that develop safety? The Qur’an is a book that guides and expresses all the things that have been revealed from God for the benefit and inquest of human beings. This research has used the Qur’an and thematic analysis method has been used to analyze the data. Thematic analysis is one of the common and efficient methods in qualitative research, converting diverse and scattered data into strong and formal data. After the inquiry, 21 safety factors were identified, which are divided into two parts: personal and institutional. The findings of this study show that the most important personal factors found are ritual and moral-psychological factors, and the most important institutional factors are political and social factors.
24
Armen, Armen. "STRATEGI KOMUNIKASI PUSTAKAWAN DAN PEMUSTAKA DALAM MENCARI SUMBER INFORMASI DI PERPUSTAKAAN." Jurnal Imam Bonjol: Kajian Ilmu Informasi dan Perpustakaan 1, no. 1 (March 1, 2017): 27–35. http://dx.doi.org/10.15548/jib.v1i1.3.
Full textAbstract:
Abstract: From a religious perspective, we can easily answer that it is God who teaches us to communicate, using the intellect and language skills that are bestowed upon us. The Qur'an says, "God is most gracious, who has taught the Qur'an. He created man, who taught him how to speak "(Ar-Rahman: 1-4). Speaking of communication definitions, there is no right or wrong definition. Like any model or theory, definitions must be seen from their usefulness to explain the phenomena that are defined and evaluate them. Maybe too narrow, for example "Communication is the delivery of messages through electronic media or too broad for example Communication is the interaction between two or more living things". Communication is broadly defined as sharing experiences to some extent, each being can be said to communicate in terms of sharing experiences. Human communication in English is Human communication. All Beings, institutions or institutions large and small all need good communication.Keywords: Improving Librarian Communication with Librarians in Finding Sources of Information Abstrak :Dari perspektif agama, secara gampang kita bisa menjawab bahwa Tuhan-lah yang mengajari kita berkomunikasi, dengan mengunakan akal dan kemampuan berbahasa yang dianugerahkan-Nya kepda kita. Al-Qur'an mengatakan, “Tuhan Yang Maha Pemurah, yang telah mengajarkan Al-Qur'an. Dia menciptakan manusia, yang mengajarinya pandai berbicara” (Ar-Rahman:1-4). Berbicara tentang defenisi komunikasi, tidak ada defisi yang benar atau salah. Seperti juga model atau teori, definisi harus dilihat dari kemanfaatannya untuk menjelaskan fenomena yang didefinisikan dan mengevaluasinya. Mungkin terlalu sempit, misalnya “Komunikasi adalah penyampaian pesan melalui media elektronik atau terlalu luas misalnya Komunikasi adalah interaksi antara dua makhluk hidup atau lebih”. Komunikasi didefinisikan secara luas sebagai berbagi pengalaman sampai batas tertentu, setiap makhluk dapat dikatakan melakukan komunikasi dalam pengertian berbagi pengalaman. Komunikasi manusia dalam bahasa Inggris adalah Human comunication. Semua Makhluk, lembaga atau instansinya Besar maupun kecil semua butuh komunikasi yang baik.Kata kunci :Meningkatkan Komunikasi Pustakawan dengan Pemustaka dalam Mencari Sumber Informasi
25
Yasa, I. Gede Putu. "The Portrait of Character Education in Yadnya Enactment Among Hindu Society." Jurnal Penelitian Agama Hindu 7, no. 3 (April 30, 2023): 275–84. http://dx.doi.org/10.37329/jpah.v7i3.2353.
Full textAbstract:
In general, ordinary people are of the view that being religious is doing yadnya in the form of a ceremony. In good economic conditions, this will not cause problems, but in declining economic conditions, it will have an impact on decreasing sincerity and sincerity in giving. Thus, it is deemed necessary to instill the concept of religion in accordance with the guidance of the holy books. This study aims to describe character education in the actualization of yadnya in the Traditional Village of Perang, Lukluk Village, Mengwi District, Badung. This study employed a qualitative approach by collecting data from observation, interviews, and literature review. The findings show that an understanding of the three basic frameworks, namely, philosophy/tattwa, moral ethics and yadnya needs to be socialized to the community, especially community leaders such as stakeholders, srati and uperengga who are directly involved in many ceremonial activities. According to the Bhagawad Gita and Veda, yadnya is not only carrying out offering ceremonies, but working, socializing and all activities carried out sincerely for the welfare and peace and happiness of all beings, including yadnya. Thus, when interacting in all things, it is necessary to have ethics/morals in accordance with the basic framework of Hinduism, because character education comes from religious and cultural education in society. Thus, yadnya provides maximum benefits in accordance with the purpose of performing the yadnya, namely, as a form of devotion and gratitude to God Almighty for all His blessings and grace in all things.
26
Chester, Stephen. "Paul and the Introspective Conscience of Martin Luther: The Impact of Luther's Anfechtungen on His Interpretation of Paul." Biblical Interpretation 14, no. 5 (2006): 508–36. http://dx.doi.org/10.1163/156851506778767939.
Full textAbstract:
AbstractAll his life Martin Luther experienced what he calls his Anfechtungen, his struggles with spiritual despair and guilt. As is well known, these struggles yielded his "Reformation Discovery" that the righteousness of God in Rom. 1:17 is not the punitive righteousness by which a wrathful God punishes sinners, but the gift of his own righteousness through faith in Christ to all who believe. In recent decades, following the influential lead given by the work of Krister Stendahl, Pauline scholars have often assumed that Luther is guilty of simple anachronism, projecting back onto Paul his own guilty conscience. This article subjects that assumption to careful scrutiny, tracing Luther's reading of Philippians 3 across various texts. Although Luther does not discuss Paul's conscience as an issue in its own right, he in fact repeatedly assumes that Paul's pre-conversion conscience was robust. The article moves on to consider how this finding coheres with Luther's overall reading of Paul, the manner in which he thinks about Paul's post-conversion Christian conscience, and the parallels that Luther does draw between his own biography and that of Paul. These parallels are significant, but do not include a guilty conscience. Luther does not project his own introspective struggles back onto Paul. The paper concludes with an exploration of the origins of the idea that Paul had an introspective conscience and a consideration of the implications of its findings for current "new perspective" debates.
27
Zainal, Abdul Qahar, and Ansar Ansar. "Konsep Pendidikan Akhlak Menurut Syekh Al-Zarnuji Dalam Kitab Ta'lim Al-Muta'allim." Education and Learning Journal 2, no. 2 (July 26, 2022): 126. http://dx.doi.org/10.33096/eljour.v2i2.134.
Full textAbstract:
This study discusses the concept of moral education according to Sheikh Al-Zarnuji in the book of Ta'lim Al-Muta'allim. This research is focused on analyzing the concept of moral education according to Sheikh Al-Zarnuji in the Book of Ta'lim Al-Muta'allim. Data analysis used the descriptive qualitative method. The researcher's main research instrument is the researcher himself, who identifies, classifies, and analyzes data from any data needed to complete the research. The findings reveal that the book of Ta'lim Al-Muta'allim has 13 significant conversations, including the essence of science, the law of pursuing knowledge, and its significance. Set a goal to learn something new; choose ability, teachers, friends, and learning perseverance; About how to respect science and teachers; about honesty in pursuing understanding, noble and noble character, and values; and how to respect science and teachers. Concerning the beginning of education, its scope, and discipline, Tawakkal and surrender to God are two words that come to mind when I think of Tawakkal. Concerning the study period; Concerning loving and guiding one another; Concerning the study period; Concerning the study period; Concerning the study period; Take knowledge for example; The current state of study; Things that can both increase and weaken memorization; Things that make it easier to bring good fortune, prolong life, and save energy are all good things. Regarding moral education itself, three broad lines form the foundation of moral education: the Value of Moral Education to Allah SWT; The Value of Moral Education Towards Themselves; and moral education towards fellow creatures.
28
Worssam, Nicholas Alan. "The Journey of The Mind: Zen Meditation and Contemplative Prayer in the Korean Buddhist and Franciscan Traditions; with Special Reference to "Secrets on Cultivating the Mind" (修心訣 수심결, su shim gyol ) by Pojo Chinul (知訥, 1158–1210) and "The Journey of the Mind into God" ( itinerarium mentis in deum ) by Bonaventure of Bagnoregio (1217–1274)." Buddhist-Christian Studies 43, no. 1 (2023): 3–32. http://dx.doi.org/10.1353/bcs.2023.a907569.
Full textAbstract:
abstract: This essay explores the parallels in the life and teaching of the Korean Zen master Pojo Chinul (1158–1210) and the Franciscan saint and theologian Bonaventure of Bagnoregio (ca. 1217–1274). Living during the same thirteenth century but on opposite sides of the world, both men committed their lives to reforming the religious life and to attaining the experience of awakening in their respective traditions. To this end, both encouraged the study of their foundational texts, together with the earnest practice of meditation and contemplation. Both commented on the issues of a kataphatic and apophatic approach to ultimate reality, finding in the latter a fuller description (by non-description!) of the goal of the spiritual life. Controlling thoughts and developing intuitive wisdom were practices that united the two men, aiming to establish a constant awareness of the numinous moment by moment. In this way, they rejoiced in the freedom from fear bestowed by awakening to a clear vision of things as they really are in the unity of the infinite yet intimate being that undergirds all things. Ultimately, they seem to part company in the practice of devotion, with Bonaventure pointing to the love of the crucified Jesus, and yet even here, the remembrance of the name of the Buddha or the Christ was valued by both as an authentic path to the journey's goal.
29
Salaeh, Arri, Nawawee Saha, Nurul Khair, Djabir Abdoulaye Djabir, and Popoola Kareem Hamed. "Character Education Concepts Based on Al-Ghazali’s Perspective in Ihya' Ulumuddin." Southeast Asian Journal of Islamic Education 5, no. 2 (May 4, 2023): 231–41. http://dx.doi.org/10.21093/sajie.v5i2.6398.
Full textAbstract:
This research is motivated by various morals and characters that are declining and declining in the current era of globalization, both within the family, school and community. Education has an important role in rebuilding individual character values. Imam Al-Ghazali's character education study is very interesting because of the many character values reflected in the book Ihya' Ulumuddin. This study uses a type of library research with a qualitative approach. Primary and secondary data obtained, collected and processed by way of re-examination (editing), organizing the data, and finding the results, then re-analyzed using content analysis techniques so as to know the benefits, results or effects of these things. The conclusion that can be drawn from this research is that the concept of character education for Imam Al-Ghazali has two main elements, soul character which is reflected in sincere worship for God and physical character which is reflected in good morals and deepening useful knowledge. These two characters encourage a person to have a clean heart by continuously doing good for the happiness of himself and others. In its development, characters emerge that connect us with Allah SWT and other people, such as the character of discipline in praying the five times a day and in carrying out work, working hard and independently in all activities, being responsible and respecting the rights of others, being friendly and communicative in socializing, and love peace and love for our beloved motherland.
30
Dr. V. Giri Prasad. "The burial of Education in Telangana State Politics (2014 onwards)." Creative Launcher 4, no. 4 (October 31, 2019): 42–46. http://dx.doi.org/10.53032/tcl.2019.4.4.07.
Full textAbstract:
The above title of the article stands to pleasing that not to harm and destroying "knowledge society in India". However the delight and held in reverence to moral dedicated politicians in our country. Meanwhile there shall be healthy criticism but finding out who the culprits are those who planned behind the curtain to destroying education in newly formed Telangana glorious State. Set of issues about education destruction, Tracing out the ground reality of deliberate decisions which spoiled completely the beautiful quality environment of education in our Telangana state. These worst things happened in Telangana state due to the miscreant attitudes that expose their villainous traits in so called democratic rule. In spite of all evils against education in Telangana state, we all should give a big thanks to God who established immovable solid constitutional foundation through the incredible man Dr. B.R. Ambedkar. In this connection, most valuable caution to teachers of state and our country India. Teaching is noble profession that can establish the development of society. If teachers don’t realise and repent for quality teaching which they can gain by commitment and dedication, they are to become ‘one of the major reasons’ for society destruction. There is an inspiring statement ‘Good teachers matter more than the curriculum and administration. There are millions of dedicated teachers which produced by India. Thanks to mother India. But few are to bring bad name and sluggish by losing their valuable opportunity. The gist of this article is the criminal politics and "lawbreaking allocation of budget funds" for education in Telangana Government fell shocked since 2014. This is the exact core reason the destruction schemed started!
31
Haight, Roger. "Faith and Evolution: A Grace Filled Naturalism." Perspectives on Science and Christian Faith 73, no. 1 (March 2021): 52–54. http://dx.doi.org/10.56315/pscf3-21haight.
Full textAbstract:
FAITH AND EVOLUTION: A Grace Filled Naturalism by Roger Haight. Maryknoll, NY: Orbis Books, 2019. 241 pages. Paperback; $30.00. ISBN: 9781626983410. *Roger Haight is a Jesuit priest, theologian, and former president of the Catholic Theological Society of America. He is the author of numerous books and has taught at Jesuit graduate schools of theology in several locations around the world. In 2004, the Vatican's Congregation for the Doctrine of the Faith (CDF) barred Haight from teaching at the Jesuit Weston School of Theology in response to concerns about his book Jesus Symbol of God (1999). In 2009, the CDF barred him from writing on theology and forbade him to teach anywhere, including at non-Catholic institutions. In 2015, Haight was somewhat reinstated and when Faith and Evolution was published, he was Scholar in Residence at Union Theological Seminary in New York City. He is regarded as a pioneering theologian who insists that theology must be done in dialogue with the postmodern world. His experiences with censorship have led to widespread debate over how to handle controversial ideas within the Roman Catholic church. *The main presupposition of this book is that Christian theology must be developed from the findings of contemporary science in general and from the process of evolution in particular. In chapter one, Haight briefly summarizes five principles about our world that can be drawn from science. These principles include the following: (1) our universe is unimaginably large; (2) everything exists as constantly dynamic motion and change; (3) everything in motion is governed by layers of law and systems conditioned by randomness; (4) life is marked by conflict, predatory violence, suffering, and death; and (5) science is constantly revealing new dimensions of the universe. *Haight seeks to explain how the disciplines of science and theology relate to each other in chapter two. He begins by summarizing the four positions proposed by Ian Barbour which include conflict, independence, intersection (dialogue), and integration. After presenting several differences between scientific knowledge and faith knowledge, he concludes by suggesting that the independence model is the one that best describes the practices of most scientists and theologians. Any integration between the two disciplines can occur only within the mind of a person who is able to see things from different points of view, and entertain them together. *The next two chapters deal with creation theology: chapter three focuses on what we can "know" about God, and chapter four describes how God acts in an evolutionary world. Several theological conceptions of God are summarized in chapter four. These include the following: God is pure act of being (Thomas Aquinas), God is ground of being (Paul Tillich), God is serendipitous creativity (Gordon Kaufman), God is incomprehensible mystery (Karl Rahner), and God is transcendent presence (Thomas O'Meara). This last definition of God is the one that Haight latches on to, and he mainly refers to God as "creative Presence" throughout the rest of the book. While acknowledging that God is personal, he emphasizes that God is not a "big person in the sky," but a mysterious and loving presence within all material reality. He insists that all anthropomorphic language about God needs to be discarded as it not only misrepresents scientific knowledge but also offends religious sensibility. God is the "within" of all that exists which emphasizes God's immanence, but God is also "totally other than" created reality, which allows for God's transcendence. Haight's understanding of God is basically a form of panentheism, a term that he introduces in chapter three and then revisits in later chapters of the book. *Chapter four, entitled "Creation as Grace," attempts to answer the question of how God acts in an evolutionary world. Haight states that "one can preserve all the assertions of tradition without the mystifying notions of a supernatural order or interventions into the natural order by following the path laid out by creation theology" (p. xi). His answer to the question of how God acts in history is to be found in the classic notion of creatio continua, God's ongoing dynamic presence within all finite reality. God does not act as a secondary cause but works as the primary agent present to and sustaining the created world. This concept of God as creative Presence is then compared to the scriptural understanding of God as "Spirit," which Haight concedes is the most applicable way of talking about how God works in history. A third way that God acts in the world is then developed from a brief history of the theology of grace. These three sets of theological languages that include God's ongoing creation, the working of the Holy Spirit, and the operation of God's grace in people's lives are, according to Haight, different ways of referring to the same entity. *Chapter five examines the doctrine of original sin in light of evolution. Haight argues that this doctrine in its classic form contains serious problems and therefore needs to be discarded. The Genesis account of Adam and Eve is nothing more than an etiological myth which has no historical basis. Consequently, "when original sin becomes unsteady, the whole doctrine of salvation in terms of redemption begins to wobble" (p. 121). Human beings have not "fallen" and, even though they retain the influences of past stages of evolution, they cannot be born sinful. While Haight admits that humans are sinners, the sins that we commit are nothing more than social sins derived from our participation in sinful institutions that are a part of our evolutionary heritage. It is these sinful social structures that are primarily responsible for corrupting our moral sensibility, rather than some innate propensity to sin. *The person of Jesus Christ and the doctrine of Christology are the subjects of chapters six and seven respectively. Haight introduces chapter six by contrasting the different ways of interpreting Jesus of Nazareth that are presented by Marcus Borg and N. T. Wright. He obviously sides with Borg's perspective as he suggests that one should think about Jesus as simply a "parable of God." Jesus was not an intervention of God in history, but a human representative of God who was "sustained from within by the Presence of the creator God in a way analogous to all creatures and especially human beings" (p. 202). While Haight admits that God was present within Jesus in a unique and more intense way, this same God can also be more powerfully present in others, making them in some measure true revelations of the divine Presence. Jesus provides salvation by "revealing God" and, although this particular revelation of God is meant for all humankind, it does not exclude the likelihood of similar kinds of revelation within other religious traditions. *The last chapter of the book, chapter eight, is a response to the question of what we can hope for in an evolutionary worldview. Haight discusses the following possibilities: faith in a creator-finisher God who injects purpose into the process of the universe, hope for a cosmic preservation of the value and integrity of being, hope for a restoration of meaning relative to innocent suffering, and hope for the preservation of the human person and personal resurrection. He describes resurrection as a passing out of materiality into the sphere of God that transcends the finite world, or in other words, eternal union with God. The resurrection of Jesus was not a historical event, but a spiritual conviction developed by his followers after his death. It was this "Easter experience" which became the basis for the written witness to the resurrection of Jesus that is recorded in the New Testament. In death, Jesus was "received into God's power of life; he did not cease to exist as a person, but lives within the sphere of God" (p. 179). Our hope for an analogous form of personal resurrection ultimately comes down to faith in a creator God who is the "lover and finisher of finite existence." *For whom then is this book written? As stated in the preface to the book, it is not written for scientists, as one will learn very little actual science from its pages. Haight writes that he is mainly addressing Christians who are affected by our present scientific culture and who do not know how to either process their Christian faith in this context or call it into question. However, most of those who fall into this category will likely have difficulty understanding the ideas that are presented in the book without some type of graduate-level training in theology. The book appears to be written primarily for like-minded theologians who are associated with the more liberal wing of the Roman Catholic church. (Many of the footnotes in the book cite publications written by fellow Catholic priests such as Teilhard de Chardin, John Haught, Hans Jung, Karl Rahner, Edward Schillebeeckx, and William Stoeger.) *While Haight's main purpose for writing this book is admirable, it is doubtful that many outside of academia will take the time and put in the effort that is needed to read it and actually understand it. Christians with more conservative, biblically based faith commitments should probably bypass it altogether, as there is very little, if any, orthodox Christianity that is upheld within its pages. *Reviewed by J. David Holland, Clinical Instructor, Department of Biology, University of Illinois at Springfield, Springfield, IL 62703.
32
Kunto Baskoro, Paulus, and Yonatan Alex Arifianto. "Studi Teologis Kata “Pikirkanlah Perkara Yang Di Atas” Menurut Kolose 3:1-3 Dan Aplikasinya Bagi Orang Percaya." KAMASEAN: Jurnal Teologi Kristen 3, no. 1 (June 26, 2022): 70–83. http://dx.doi.org/10.34307/kamasean.v3i1.73.
Full textAbstract:
This paper aims to find the practical theological meaning contained in Colossians 3:1-3 regarding "set your minds on things above" which can be applied in the life of every believer. This aim departs from the concern that many believers have followed Jesus for a long time, but the quality of their faith is still not optimal. This is because they focus more on temporal matters of the world, while on the other hand, putting aside things that are eternal and useful for faith and life. To achieve this aim, the researcher uses qualitative research with the descriptive method, based on a literature search to elaborate on the theological meaning of "set your minds on things above" according to Colossians 3:1-3. This research resulted in the findings that thinking about the above matters means directing thoughts and understanding to things related to God and all His truths that can be applied in the lives of believers, namely regarding the truth about God's work in creating and maintaining, promises salvation is given, and a complete understanding of worship. Abstrak: Tulisan ini bertujuan menemukan makna teologis praktis yang terkandung dalam Kolose 3:1-3 mengenai “pikirkanlah perkara yang di atas” yang dapat diaplikasikan dalam kehidupan setiap orang percaya. Tujuan ini beranjak dari keprihatinan bahwa banyak orang percaya yang sudah lama mengikut Yesus, namun kualitas imannya masih tidak maksimal. Hal ini disebabkan karena mereka lebih berfokus kepada perkara-perkara dunia yang sementara sedangkan di sisi lain mengesampingkan hal-hal yang bersifat kekal dan berguna bagi iman dan kehidupan. Untuk mencapai tujuan tersebut, peneliti menggunakan penelitian kualitatif dengan metode deskriptifnya, berdasarkan penelusuran pustaka untuk mengelaborasikan makna teologis dari “Pikirkanlah Perkara Yang di Atas” Menurut Kolose 3:1-3. Penelitian ini menghasilkan temuan bahwa memikirkan perkara di atas berarti mengarahkan pikiran, pemikiran, dan pemahaman kepada hal-hal yang berkaitan dengan Allah dan segala kebenaran-Nya yang dapat diaplikasikan dalam kehidupan orang percaya, yaitu mengenai kebenaran tentang karya Allah dalam mencipta dan memelihara, janji keselamatan yang diberikan, dan pemahaman yang utuh mengenai ibadah.
33
Asen, Isaiah, and Theophilus Zever Alu. "An Ethical Reflection on the Tiv and Christian Family Values." INTERNATIONAL JOURNAL OF RELIGIOUS AND CULTURAL PRACTICE 7, no. 1 (October 5, 2022): 1–10. http://dx.doi.org/10.56201/ijrcp.v7.no1.2022.pg1.10.
Full textAbstract:
At creation, the family was made to be a stable institution which parents and children would live in peace and harmony and fulfil the purpose a of God. The changing realities of time and place have greatly affected the family framework all over the world. This 21st century, families are characterised by incessant crises, witnessing gradual disintegration of family norms, values and cohesion. It is against this background that the paper makes an ethical reflection on the Tiv and Christian family values. The study employs analytic and evaluative methods and relied on secondary sources data collection. It was found in the paper that, the Tiv family like the Christian family has basic family values like love, chastity, responsible parenting, faithful unions, discipline, respect for elders and economic corporation among other things. Both cultures frowned at divorce, irresponsible parenting, same sex unions, incest and every vice that is against the development of a healthy family. Based on the findings of the study, therefore recommends among other things that: there is need to strengthen moral education in the society. This must be a shared responsibility of the family, Church and schools. Counseling is necessary in helping families overcome most challenges facing the family today thus, is recommended. And the Church and civil authorities must work towards ensuring stable marriages to ensure and create stable families. This could be done by creating good policies that promote economic sustainability and social welfare.
34
Khorob, Marta. "“LONELY TRAVELLER...” BY V. DOMONTOVYCH IN THE LIGHT OF PHILOSOPHY OF EXISTENTIALISM." Polish Studies of Kyiv, no. 35 (2019): 381–88. http://dx.doi.org/10.17721/psk.2019.35.381-388.
Full textAbstract:
The article analyses V. Domontovych’s biographical novel “The lonely traveller is heading along the lonely way” as a fictional specimen of the philosophy of existentialism in the Ukrainian prose of the 40s of the XXth c. that proves the intellectuality of Ukrainian literature. It is proved that the main statements of this direction in the philosophy of the twentieth century penetrate the entire work from the beginning to its completion at all levels, starting from the concept-headline, the essence of the central hero of the Dutch artist Vincent van Gogh, plot-compositional features, means of shaping, external and internal structure. Understanding of the work through the prism of this problem is carried out with the help of involvement of relevant considerations of Socrates, Hryhorii Skovoroda (the idea of finding an own place in life – “know yourself”), Albert Camus, Arthur Schopenhauer, and Nikolai Berdyaev (“Sisyphean work” (“The Myth of Sisyphus”) for the sake of establishing oneself ; a comparative description of Van Gogh and Mersot from the story “The Stranger”: the conflict between the person and the society, the problem of “the other”, voluntary “suffering – the highest law of life”, suffering as one of the main existential things, coming/escaping to God, testing yourself by a religion as your destination, disappointment in the voluntary apostolate, etc.), as well as the thoughts of Soren Kierkegaard, Carl Jaspers, Sigmund Freud and Carl Gustav Jung. The analysis of the work is carried out accordingly in the context of Ukrainian and world literature.
35
SAALE, LAZARUS BARIBIAE. "THE CHURCH AND THE FIGHT AGAINST CORRUPTION IN NIGERIA." WILBERFORCE JOURNAL OF THE SOCIAL SCIENCES 3, no. 1 (March 10, 2018): 149–65. http://dx.doi.org/10.36108/wjss/8102.30.0190.
Full textAbstract:
This study examined the role of the Church in the re-injection of morality and ethics into the fight against corruption. It also explored the causes of church passivity and inadequacy in the fight against corruption in Nigeria. The study used Max Weber’s framework of functional-structuralism in which there is little or no separation between religion, morality, ethics and state, but all contributing together towards achieving a whole. Also, it has adopted the instrumentalist approach which sought for a causal relationship between complex social phenomena and corruption. Findings from the study revealed the attempts made at separating religion from morality, personal and social morality, state functions and ecclesial missions as false dichotomy. Religion remains the source of morality. Church role appeared passive and inadequate considering public expectations and demands for a fall in the rate of corruption in the country. The Church does not fight corruption with carnal weapons instead it engagaes members in a spiritual warfare; while exercising patience with corrupt persons, desiring to see them return to God. The church in its attempt to meet public expectations appears hypocritical: speaking against corrupt practices perpetrated by public officials in Nigeria without first fighting against the corruption within. This study argued that both the Church and theState must fight corruption through moral re-injection and moral regeneration. The role of the Church in fighting corruption in Nigeria wiil be effective when it start the fight from within as things are so twisted in Nigeria; teaching members how to be simple and straight forward in the way they do things with others.
36
Pylaev, Maksim A. "NARRATIVE THEOLOGY OF E. JUNGEL AND THE PHILOSOPHY OF THE NAME OF A.F. LOSEV." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 3 (2023): 43–55. http://dx.doi.org/10.28995/2073-6401-2023-3-43-55.
Full textAbstract:
The article is concerned with an attempt to correlate the thinking of being and faith of Revelation in modern German evangelical theology and in Russian religious philosophy on the example of the work of E. Jungel and A.F. Losev. The author reveals the uniqueness of Jungel’s concept of the Word of God in comparison with the event nature of the Word of God by K. Barth. Jüngel’s narrative theory of the Gospel parable is comprehended in the article in the perspective of finding common ground and especially with the philosophy of symbolic reality, of the name by A. Losev. Jungel thinks through the event nature of Revelation as the Word of God proposed by K. Barth, using the fundamental ontology of M. Heidegger, He develops a theological hermeneutic ontology in which the event of the Word of God acquires the features of the Gospel narrative of the parable. As discursive theology, based on the idea of the metaphysical absolute, is destroyed from the German thinker’s point of view, narrative theology wins its positions. For the German theologian, the core of the Christian kerygma – the death of God – is organically linked to the tradition of nineteenth-century philosophical atheism and is revealed in it no less than in theology and religious philosophy. The Russian philosopher refers to Hegel’s dialectics and Husserl’s phenomenology in understanding the event of God’s Revelation. However, he tries to integrate them into the model of Neoplatonic metaphysics, from which, in his opinion, they were formed. Losev, to the extent that he is a metaphysician, proceeds in the concept of name, unlike Jungel, from the principle of the analogy of being rather than the analogy of belief. The name for the Russian philosopher is not a story, but an energy (force) that has an ontological nature. With him, the name reflects essence rather than describing an event. Losev goes back to Antiquity to reanimate Neoplatonic metaphysics by means of the concept of the symbol, burying in it Plato and the non-metaphysical forms of thinking of the Christian kerygma. Jungel’s theology funds the word-centrism of the Protestant cult and contributes to the explication of the new-modern image of Christianity in Protestantism. Losev, for his part, does not undertake to explicate beyond metaphysics the antique-medieval mystery nature of the Christian cult in Orthodoxy. He needs to convey in his philosophical and theological thought not only the verbal aspect of the event of Revelation. In order to express the aesthetic and mystical dimension of Revelation, the Russian philosopher engages the metaphysics of all-encompassing unity with the idea of an unchanging Absolute
37
Kránitz, Mihály. "Válaszkeresés járvány idején a felmerülő erkölcsi kérdésekre." Scientia et Securitas 2, no. 3 (December 22, 2021): 324–31. http://dx.doi.org/10.1556/112.2021.00046.
Full textAbstract:
Összefoglaló. Most már második éve általános tapasztalat – és nemcsak egy kis területen, hanem az egész világon – a COVID–19 halálos járvány terjedése (az elnevezés pontosan: SARS-CoV-2), amelyet már nem lehetett egyszerű megfázásnak vagy gyorsan elmúló betegségnek tekinteni, hanem egy olyan súlyos állapotnak, mely fenyegeti minden ember életét, függetlenül attól, hogy ki hol él. Az egészségügyi kutatók az ellenanyag kifejlesztéséért küzdöttek, mely megállíthatja a vírus terjedését. A gyógyítás kérdései mellett azonban filozófiai és vallási kérdések is felmerültek, melyekre pszichológusok és hittudósok is keresik a választ. Az ember teremtettségéből és szabad akaratából kiindulva a jelen tanulmány a Bibliában közölt kinyilatkoztatás és a keresztény tanítás alapján vállalkozik nemcsak lehetséges válaszokat adni, hanem a járvány komolyságával számolva a jelenség hitbeli és teológiai magyarázatát is megfogalmazni. Summary. The Covid-19 epidemic, which began in late 2019 and early 2020, has reached everyone: the family, the workplace, and public life. The phenomenon also requires a comprehensive solution. The unfortunate experience has taught everyone that there is no age limit for the virus because it affects everyone equally. It has become clear that it is not individual solutions that are needed, but only community path finding, that no one lives alone in isolation. Throughout its two-thousand-year history, Christianity has accompanied man in both its successes and failures. God’s revelation-based teaching is unchanged and to this day He provides His resulting answers to everyone by placing the whole man before God. This Christian-minded anthropology means that man lives in a personal relationship that assigns him to God alone. In terms of faith, it thus approaches the crisis, the disease, the drama of being, in a different way, which sees the reality of life and death in a greater context. The spread of the current epidemic has been interpreted by many as a divine punishment. But God, the Creator, who is good, cannot be the source of good and evil at the same time, he cannot be the starting point of evil. It is precisely because of these characteristics that spiritual and moral behavior is valued in the epidemiological situation. Christianity does not see God-consciously directing punitive action in unpleasant events for people and humanity, as God is first and foremost a Father. In the Old Testament, there is no connection between a particular disease or other plague and the personal sins of those who suffer it. Far from the New Testament, the conclusion is that it links the plagues, diseases, and epidemics we experience to the sins committed by individual people. The turn of the New Testament, then, is also significant in the presentation of God. It is no longer the image of the fearsome and terrible God that emerges, but the teaching of Jesus, who says of His Father, “God is love.” The God of the New Testament is a God of co-suffering and compassion who thinks not of punishment but of forgiveness. Troubles are not necessarily attributable to the sins of individuals, but actually to the sins of all mankind. Therefore, it is necessary for everyone to feel somehow responsible for the other when they see that their sins continue. However, the viral situation has also shown unparalleled human behaviors and values, especially on the part of healthcare professionals. Perhaps involuntarily, among those who acted for others, man’s better self manifested itself, so they were able to make sacrifices as well. Of them, too, Jesus said, just before his suffering, that “no one loves more than he who gives his life for his friends.” It is love that overcomes fear, that can be the cure for a virus.
38
Mohamed Ahmed, Ahmed Ramadan, Saad Gomaa Gomaa Zaghloul, and Marina Abu Bakar. "الأموال المشتركة بين الزوجين بين الفقه والواقع." Journal of Fatwa Management and Research 24, no. 2 (April 30, 2021): 329–49. http://dx.doi.org/10.33102/jfatwa.vol24no2.363.
Full textAbstract:
It is well known that women in pre-Islamic Jahiliyya and before Islam were practiced at all levels, so they were not a worthy thing, and society at that time did not recognize her any of the rights, whether they were moral or financial rights. Rather, they were bequeathed similarly to that as the goods that were inherited until Islam came and higher than that responded to their dignity and make them synonymous with the man he says (not Taatmnoa what is the virtue of God with one another for men's share, which gained for women's share, which gained and ask Allah of his bounty that God had knowledge of all things) women: 32, and the campus on Aladhar men and Adilha said Gel would (O ye who believe, do not you solve that women do not possess ing Tedlohn to go to some of Ateetmohn but come Pfahach indicating the interpretation of the meaning Ltamohn may be that you dislike a thing and Allah makes it much good) women: 19
This is for women in general, as for the wife, he has proven to her rights arising from marriage, such as the dowry, maintenance, clothing, pleasure, her right to inheritance after the death of the husband, and other rights that were dealt with in detail by the ancient jurists.
As circumstances have changed, and in the past women are no longer content to sit at home and take care of the affairs of the husband and children. The woman went out to work and began to contribute to the financial burdens alongside her husband, in addition to that the emergence of women's rights associations that began to advocate for the right of women to share money with the husband. The beneficiary during the period of marriage and considering her work at home as a work that deserves a wage, and the emergence of legislation in some Islamic countries, such as Tunisia and Malaysia, for example, giving the wife the right to share with the husband the money collected during marital life, all of this prompted me to contribute to shedding light on this issue that was not addressed to it. The old jurists and I thought to shed light on the types of money gained during married life, and the ruling for each type is as follows:
1- Private funds for both spouses before the establishment of married life.
2- Funds obtained as a result of a partnership between the spouses
3- Funds obtained as a result of women working with men.
4- Funds obtained as a result of the woman working alone, excluding her unemployed husband.
5- Funds obtained by the husband only, without any direct participation of the woman in its collection.
6- Fatwas and legislations in some Islamic countries regarding this matter.
The research was concluded with a conclusion that includes the most important findings and recommendations that the researcher sees.
39
Molina, J. Michelle. "God in All Things?" Social Analysis 64, no. 4 (December 1, 2020): 60–80. http://dx.doi.org/10.3167/sa.2020.640404.
Full textAbstract:
A set of notarial documents from colonial New Spain (Mexico) offers a view of the long-distance Jesuit missionary network as anchored in a dense local network of intimate relationships. Following the arrest of members of the Society of Jesus in 1767 at the Colegio Espíritu Santo in Puebla de los Ángeles, a scribe is tasked with noting Jesuit belongings. He records unique objects held in safekeeping for local people in Puebla. Using the lens of a theopolitical anthropology, we see how the idea of a God-present in the Eucharist is central not only to the way that the Spanish Crown was prevented from taking the silver items from the chapel, but also to how these sacramental logics account for the accrual of disparate items in each Jesuit’s room.
40
Adnyana, Ida Bagus Putu, I. Wayan Redi, and I. Gusti Made Widya Sena. "THE MEANING OF VIRAT VIDYA'S TEACHINGS IN THE TEXT OF TUTUR BHUWANA MAREKA." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 5, no. 2 (November 26, 2021): 206. http://dx.doi.org/10.25078/ijhsrs.v5i2.3039.
Full textAbstract:
<p>The text of Tutur Bhuwana Mareka is a lontar text that has a Shivaistic nuance and is <br />thick with Tattwa teachings. The text of Tutur Bhuwana Mareka has a core teaching that discusses a lot about the creation, maintenance, and destruction of the universe or what is known as Virat Vidyā. This study will discuss three basic consensus as the formulation of the problem which includes the meaning of harmony in the process of creation (uttpti), maintenance (stiti), and destruction (pralina). This study uses the theory of Hermeneutics from Friedrich August Wolf to discuss the overall problem formulation in this study. The research method used in this study is a qualitative research method with several stages, namely: determining the type of research, finding sources of research data both primary and secondary data, determining research instruments, determining informants using purposive sampling techniques, collecting data using library, document, and descriptive methods, interview, then<br />analyze the data, and present the results of the data analysis. The meaning of harmony in the process of creation (uttpti) of the universe in the text of Tutur Bhuwana Mareka is the existence of Sang Hyang Mareka Jati to respond to an empty and silent situation without any creation. All objects and living things that He created are correlated with each other and this is what shows the existence of harmony in the universe. Because in essence the universe without its contents is incomplete and living things cannot live and settle without the existence of the universe. Furthermore, the meaning of harmony in the process of maintaining (stiti) the universe in the text of Tutur Bhuwana Mareka is the existence of Sang Hyang Mareka Jati in protecting the universe and all its contents. Then the last is the meaning of harmony in the process of destruction (pralina) of the universe in the text of Tutur Bhuwana Mareka which is<br />the return of the elements of creation to the creator, namely Sang Hyang Mareka Jati. The destruction process in this text shows the existence of a cyclic cycle, proving that there is harmony, balance, and harmony in the universe. Creation, maintenance, and destruction are forms of harmony created by God in his manifestation as Sang Hyang Mareka Jati to give understanding to humans that the entire contents of the universe are His manifestations and will surely return to Him.</p><p> </p>
41
Abdullah, Rahmat. "Practices and Beliefs and The Level of Understanding about Superstitions Related to Shamans Among Malay Women." Semarak International Journal of Islamic Studies and Culture 2, no. 1 (June 2, 2024): 1–17. http://dx.doi.org/10.37934/sijisc.2.1.117.
Full textAbstract:
Various tips and customs have long existed and are practiced in the life of the Malay community in Malaysia. Because of that, the identity of the Malays in the past held fast to traditional medicine from shamans, charmers, and village midwives. They are individuals who will be consulted by the village community if there are any problems related to interference from the supernatural. Islam explains that all forms of unseen things are under the authority of Allah S.W.T. This paper aims to identify practices and superstitious beliefs related to shamans as well as assess the level of understanding of pregnant and given birth Malay women about practices and superstitious beliefs related to shamans. The main method used in this study is questionnaire (quantitative with yes and no question). Non-participant observation was also conducted as triangulation. The respondents consisted of 45 Malay women who had been pregnant and given birth and lived in a village in Central Melaka. Data analysis using the percentage method through Microsoft Excel software by submitting a questionnaire on practices and superstitions related to shamans whether they have ever performed or never performed to Malay women who have been pregnant and given birth. Findings show that there are 7 practices and superstitions of Malay women pregnant and giving birth related to shamans. The practice and belief of drinking washing water that has been conjured by a shaman with the aim of facilitating the delivery process shows the highest percentage of 100 percent while the practice and belief of pregnant women about baby shower shows the lowest percentage of 6.7 percent. In addition, pregnant and given birth mothers' understanding of superstitious practices against shamans is at a moderate level. The highest mean value of 4.75 refers to the respondent understanding that superstitious acts against shamans are included in major sins and shirk to God while the lowest mean value of 1.43 refers to the statement I understand all superstitious practices related to shamans and have never done it. In conclusion, the practices and superstitious beliefs related to shamans should be avoided because they lead to the corruption of faith, great sin, associating with God and being thrown into hell in the afterlife if they do not repent while in this world.
42
Cappelørn, Niels Jørgen. "Gudbilledlighed og syndefald: Aspekter af Grundtvigs og Kierkegaards menneskesyn på baggrund af Irenæus." Grundtvig-Studier 55, no. 1 (January 1, 2004): 134–78. http://dx.doi.org/10.7146/grs.v55i1.16459.
Full textAbstract:
Gudbilledlighed og syndefald. - Aspekter af Grundtvigs og Kierkegaards menneskesyn på baggrund af Irenæus.[The Image and Likeness of God and the Fall of the Human Being. - Aspects of Grundtvig's and Kierkegaard's Conceptions of the Human Being in light of Irenaeus]By Niels Jørgen CappelørnIn his account of the human being, the early church father Irenaeus, the bishop of Lyon (in the second century, C.E.), makes a distinction between imago dei and similitudo dei based on the Genesis account of the creation of human beings in the image and likeness of God (Gen 1:26-27). It is the thesis of this article that this distinction can be traced in the works of N. F. S. Grundtvig and Soren Kierkegaard and that this distinction opens possibilities for finding and demonstrating new and parallel elements in Grundvig’s and Kierkegaard’s respective conceptions of the human person, particularly concerning the relationship between the image and likeness of God in human beings and the Fall.Grundtvig studied Irenaeus for the first time in 1823 and produced a translation of the fifth and final book of his apologetic work, Adversus haereses, in 1827. Kierkegaard seems not to have studied Irenaeus’ own texts, but a good ten years after Grundtvig’s translation he read about the theology of Irenaeus in Johannes Adam Mohler’s Athanasius der Große und die Kirche seiner Zeit from 1827.Irenaeus’ conception of the human being with regard to both the Fall and the rebirth in Christ can be summarized as follows: The human being consists of body and soul, which is its substance, and this substance must become united with the Spirit of God if the individual is to become a complete spiritual person. What was lost in Adam is won in Christ. But not all was lost with the Fall. The image of God is still within the human soul while the likeness of God, which resides in the human spirit, has been lost and must be reborn of the Holy Spirit.The image of God in the soul is freedom, and this remains with human beings. At times, this freedom assents to the flesh and falls into earthly desire, at times it follows the will of God and submits to His Spirit, which is granted anew in Christ.The account here of Grundtvig’s conception of the human being - specifically with regard to the consequences of the Fall for the image and likeness of God that was endowed to human beings at creation – is based on Den christelige Børnelærdom, [Elementary Christian Doctrine], which was first published in a series of articles in 1855-61 and which was later republished in book form in 1868. Additionally, it is based on a series of hymns and spiritual songs from the same period, especially “Hvor skal jeg Guds Billed finde?” [Where Shall I God’s Image Find?] and “I Begyndelsen var Ordet / Gjenlyds-Ordet i vort Bryst,” [In the Beginning Was the Word / The Resonating Word in Our Breast] together with a sermon from 1839 on Mark 7: 31-37, and finally, ‘Christenhedens Syvstjeme’ [The Pleiades of Christendom] (1854-55).The corresponding account of Kierkegaard’s conception is based on several sources: The Concept of Anxiety (1844) where the author engages in a critical rejection of the Augustinian-Lutheran understanding of inherited sin; “An Occasional Discourse” and “What We Learn from the Lilies in the Field and the Birds of the Air” from Upbuilding Discouses in Various Spirits (1847); and his discourses for Friday Communion in Christian Discourses (1848), in Three Discourses at Communion on Fridays. The High Priest - The Tax Collector - The Woman Who Sinned (1849) and in Two Discourses at the Communion on Friday (1851). Additionally, a series of other texts is consulted, including passages from Philosophical Fragments (1844) and Journals EE (1839) and HH (\ 840-41).These two respective accounts reveal that the thesis of the article cannot be comprehensively applied in every detail and for every text; the constmction is too schematic and static to do justice to Gmndtvig’s dynamics and Kierkegaard’s dialectics. But as a backdrop to a reading and comparison of their respective conceptions of the human being with regard to the Fall and its consequences for the image and likeness of God in human beings, it has been helpful to treat essential aspects of their respective anthropologies.Both Gmndtvig and Kierkegaard agree with Irenaeus that human beings consist of a triad: body, soul and spirit. And they share the conviction that human beings possess an original divine stamp, established in creation, in the form of the image and likeness of God.This stamp has not completely perished with regard to the image of God, but with regard to the likeness of God, it has been lost – though Grundtvig and Kierkegaard do not make the distinction between imago dei and similitudo dei as sharply.In Grundtvig, one finds first and foremost that despite the Fall, a positive element of God’s image survives in the soul as “the resonating word” which can both hear and utter God’s creative Word. In Kierkegaard, one finds first and foremost that because of the Fall a negative element of God’s image is left behind as a cracked and split freedom which is, however, manifest positively as a consciousness of sin and a desire for God. For both of them - insofar as Irenaeus’ distinction can be sustained - a remnant of God’s image in the soul remains while the likeness of God in the spirit has been lost. They likewise agree that God’s Spirit is the driving force for both the renewal and reunification of the image and likeness of God. For Grundtvig, this renewal of the image of God and the rebirth of the likeness of God takes place through the Holy Spirit in Baptism. For Kierkegaard, where Baptism does not have the same signifying meaning, it takes place in the interaction between Confession and Communion.Grundtvig maintains a clear axis between Baptism and Communion, with an emphasis on Baptism as the place where human “sin-guilt,” which is a consequence of the Fall, is forgiven and erased once and for all. By contrast, Kierkegaard inserts a third element, Confession, so that the schema appears as follows: Baptism, Confession, Communion, but with an emphasis on Confession as the place where human beings confess their sins and God grants His forgiveness. Grundvig underscores first and foremost that Baptism is a spiritual bath of rebirth and, secondly, that it is a covenant. To be sure, they are in agreement that Baptism must be appropriated in faith but Kierkegaard, more than Grundtvig, insists that human beings constantly fall away from and break the covenant. It is here that the confessee’s admission of sin and the absolved one’s reception of God’s forgiveness in Confession receives decisive significance as a preparation to and precondition for going to Communion worthily and for accepting forgiveness at the Lord’s table.In neither of them is there a mention of a “creation anew” in the form of a second creatio ex nihilo (creation from nothing) - at least not as the dominant theme - but rather a renewal, a rebirth, a redemption, a restoration, a repetition, and a reunification in spirit and truth. While Grundtvig, who thinks especially dynamically and metaphorically, places emphasis on the homogeneous quality of the states before and after the Fall or, more specifically, before and after renewal and rebirth, Kierkegaard - who thinks more dialectically and conceptually - points to the heterogeneous quality. For both of them, one can speak of a growth: in Grundtvig, a growth in faith, hope and charity; in Kierkegaard, a growth in faith and especially in following Christ as truth which brings about a sanctifying fellowship of love and suffering in Christ.
43
Adeyemo, Lateef Kayode. "Religious Communication as A Mass Communication:A Case Study of Effective Da'wah in The Contemporary Society." Ulum Islamiyyah 12 (September 15, 2014): 127–43. http://dx.doi.org/10.33102/uij.vol12no.218.
Full textAbstract:
Religion has continued to be a very important aspect of human life from the very beginning of time. It has equally continued all through the ages to influence the forms of people life in their respective communities. It is a major determinant of their culture as ivell as their norms and values, indeed, their worldview. If there are issues held so dare by people to their heart, religion is therefore one of those things. According to Islam, about 124,000 Prophets and apostles/messengers were sent by Allah (God) to communicate His will to people. What is religious communication? What kinds of its forms and configurations? What purpose is it meant to serve? What do we mean by da 'wah and what are the principles and factors of effective da 'wah particularly as relates to modern time and contemporary society? In what follows hereunder, attempt is made to proffer answers to the above questions. Analytical survey of data collected through the media of interview, focus group discussion and review of library collections are made and conclusion is drawn from the findings availed by the study. The findings show that there shall continue to be imbalance and misplacement of priority as long as man fails to recognize the fact that just as he needs food and water for his physical development and growth, he equally stand in need of al-hidayah (Divine Guidance ofAllah) for his spiritual development and growth as well. For injustice, oppression and suppression, adultery and fornication, anarchy and chaos, ignorance and superstition, internecine warfare, animism and barbarism, dissoluteness and wanton conviviality shall continue to be the order of the day if he neglects this all-important communications.
44
Katers, Laura. "A god of all things." Journal of the American Academy of Physician Assistants 29, no. 3 (March 2016): 58. http://dx.doi.org/10.1097/01.jaa.0000480582.54239.8f.
Full text
45
Ermila, Ermila, Syefriyeni Syefriyeni, and Aristophan Firdaus. "PERILAKU MAHASISWA MASA PANDEMI PERSPEKTIF TEOLOGI ISLAM." EL-FIKR: Jurnal Aqidah dan Filsafat Islam 3, no. 1 (June 30, 2022): 46–61. http://dx.doi.org/10.19109/el-fikr.v3i1.12989.
Full textAbstract:
This study focuses on the behavior of students during the pandemic from the perspective of Islamic theology. The purpose of this study was to find out the academic behavior of students during the pandemic from the perspective of Islamic theology. Academic behavior can be interpreted as the tendency of a person's behavior when he learns academic things. Learning behavior can be interpreted as an activity that takes place in active interaction with the environment that results in changes, knowledge, understanding, and attitude values. This research is field research, using qualitative data types. Data sourced from primary and secondary data. Primary data is in the form of field findings in the form of interview observations with AFI students batch 2018 and observations in the field. Secondary data is in the form of literature and documents related to this research, both books, journals, theses and also through the internet. Data collection techniques using descriptive methods. The results showed that the academic behavior of the 2018 AFI students in terms of Islamic theology, including that their academic attitudes or behavior were partially inclined to the Mu'tazilah school, where students had the freedom to do and have academic desires. All academic actions carried out by students are purely based on the actions of the students themselves. Some other students, leaning towards the Jabariyah school, believe that students in all their academic actions are controlled by Allah. Students do not have freedom of academic behavior, which means that students do not have power over all academic behavior, they are controlled in all their actions and do not even have academic will and endeavors. And some others, leaning towards the Qodariyah school, are true to the name that students have power and freedom in all matters of academic behavior. Likewise, the academic behavior of other students, leaning towards the Asy-Ariyah school, is that God is the real maker of student behavior. Meanwhile, for the Khawarij, Murji'ah, Shi'a, and Maturidiyah schools, they were not found at all.
Keywords: Academic behavior, students, Islamic Theology
46
Milne, Joseph. "All Things in the Mind of God and the Mind of God in All Things." Eckhart Review 19, no. 1 (March 27, 2010): 4–14. http://dx.doi.org/10.1558/mmt.v19.4.
Full text
47
Halawa, Ririn Valentina, and Hendi Wijaya. "Konsep Jiwa dan Tubuh Manusia Menurut St. Maximos The Confessor Kebajikan Jiwa dan Tubuh Manusia Menuju Pengilahian." LOGON ZOES: Jurnal Teologi, Sosial dan Budaya 6, no. 1 (February 27, 2023): 1–14. http://dx.doi.org/10.53827/lz.v6i1.100.
Full textAbstract:
According to Idealistic and Materialistic Opinions, body and spirit are diametrically opposed. The body is the visible physical component of a person, while the soul is the invisible, inner component. While the soul is an essential component of all living things, the body is a connection of substances that serves as the unique basis of the physical body capable of life. According to Maximos, the divine capacity correlates with God becoming human through his love for humans. This study aims to show how the virtues of the human body and soul can approach divinity. This research work uses literature review as its methodology, with the book "Philokalia" as its main source of information. Based on this, the writer tries to engage with the writings of the church fathers in their books, journals and writings. According to research findings, firstly, people have physical and spiritual dimensions. Second, the virtue shown by the soul is higher than that shown by the body. Third, when humans act rightly then humans will become divine like Christ. Based on these three ideas, humans will seek to organize their bodies and souls to direct them in acting morally towards the oneness of God, or Theosis.Menurut Pendapat Idealistis dan Materialistis, tubuh dan roh bertentangan secara diametral. Tubuh adalah komponen fisik seseorang yang terlihat, sedangkan jiwa adalah komponen batiniah yang tidak terlihat. Sementara jiwa adalah komponen penting dari semua makhluk hidup, tubuh adalah koneksi substansi yang berfungsi sebagai dasar unik dari tubuh fisik yang mampu hidup. Menurut Maximos, kapasitas ketuhanan berkorelasi dengan Tuhan menjadi manusia melalui cintanya kepada manusia. Penelitian ini bertujuan untuk menunjukkan bagaimana kebajikan tubuh dan jiwa manusia dapat mendekati ketuhanan. Karya penelitian ini menggunakan tinjauan pustaka sebagai metodologinya, dengan buku "Philokalia" sebagai sumber informasi utamanya. Berdasarkan hal ini, penulis mencoba untuk terlibat dengan tulisan-tulisan para bapa gereja dalam buku, jurnal, dan tulisan mereka. Menurut temuan penelitian, pertama orang memiliki dimensi fisik dan spiritual. Kedua, kebajikan yang ditunjukkan oleh jiwa lebih tinggi daripada yang ditunjukkan oleh tubuh. Ketiga, ketika manusia bertindak benar maka manusia akan menjadi ilahi seperti Kristus. Berdasarkan ketiga gagasan ini, manusia akan berusaha untuk mengatur tubuh dan jiwa mereka untuk mengarahkan mereka dalam bertindak secara moral menuju kesatuan Tuhan, atau Theosis.
48
Kevorkian, Martin. "Deceitful Above All Things." Pacific Coast Philology 57, no. 2 (July 2024): 112–26. http://dx.doi.org/10.5325/pacicoasphil.57.2.0112.
Full textAbstract:
Abstract The following article is a slight adapatation from past PAMLA President Martin Kevorkian’s address at the 2021 conference in Las Vegas, in which the conference theme was “City of God, City of Destruction.” In the address, Kevorkian discusses horror films, specifically Wes Craven’s Scream, and the fundamentalist Christian language and themes included in it and its references to high school students studying English in the classroom, as well as Scream’s relation to literary genres and narratives of predestinarian conversion and how those play out in Augustine’s City of God too. Also discussed is Las Vegas and the desert themes in Dante’s Inferno.
49
Mursell, Gordon. "Book Reviews : God in All Things." Expository Times 115, no. 5 (February 2004): 174. http://dx.doi.org/10.1177/001452460411500517.
Full text
50
Tomazar, Gimel, and Mary Cherry Lynn Tabernilla. "Pedagogical problems and coping strategies of elementary teachers during a pandemic." Management, Education & Innovation Review 1, no. 1 (February 28, 2024): 8–15. http://dx.doi.org/10.53378/meir.124.112.
Full textAbstract:
This descriptive correlational study anchored on Lazarus and Folkman’s Coping Theory identified the pedagogical problems met and the coping strategies adapted by elementary school teachers during the pandemic in one school district in the Division of Aklan during the height of the pandemic in 2021. This also tried to find out the extent of pedagogical problems experienced by the teacher respondents related to curriculum, fellow teachers, learners, school, and parents, and the coping strategies applied to manage the problems they encountered. Forty-six grade school teachers purposively selected in the identified elementary schools in the district participated in the study. A researcher-made survey questionnaire validated by experts was used in the gathering of data. Findings revealed that teacher respondents were between 31-40 years old, mostly female and single, with average monthly income from 10,000 to 20, 000, travel less than 6 km from their homes to the work station, and are proficient in terms of ICT competence. The extent of pedagogical problems experienced by the respondents related to curriculum and fellow teachers was slightly a challenge; and to learners, school-related aspects, and parents as not at all considered as challenges. To cope with these challenges, the respondents’ top three activities were attending webinars for professional growth, enjoying quality time with their families, and going to and praying in the church. These imply that grade school teachers are more particular about improving themselves professionally and strengthening their faith in God than doing other things that affect their physical and mental health.