Relevant bibliographies by topics / God (Christianity) Wisdom

Academic literature on the topic 'God (Christianity) Wisdom'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "God (Christianity) Wisdom"

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Moltmann-Wendel, Elisabeth. "Self-Love and Self-Acceptance." Pacifica: Australasian Theological Studies 5, no. 3 (October 1992): 288–300. http://dx.doi.org/10.1177/1030570x9200500304.

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Male images of God have alienated women from Christianity. This article explores themes which bring to life images for Christian women. The first is the tradition of wisdom-theology, followed by reflections on a new creation-theology and on a creation-spirituality.
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Harkovschenko, Yevgen A. "Sophia's theme in world and national spirituality." Ukrainian Religious Studies, no. 29 (March 9, 2004): 86–95. http://dx.doi.org/10.32420/2004.29.1488.

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The Sophia tradition was formed in European philosophical and religious creativity and was developed in the pre-Christian period by Plato. Then it was reflected in Gnosticism and Neo-Platonism, the writings of prominent theorists of Christianity - fathers and teachers of the church, mystics of the Middle Ages. This tradition was reflected in the temple architecture and iconography of the Orthodox East, and took a systematic form of the doctrine of sophiology in the "philosophy of unity." The doctrine of Sophia the Wisdom of God is set forth in the biblical book of the parables of the Solomons, as well as in the non-canonical books of the Old Testament - the Wisdom of Solomon and the Wisdom of Jesus the son of Sirach. In Ukraine, Sofia teaching has been known since medieval times and was a feature of Kyiv Christianity.
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Kim, Kirsteen. "Worshiping, Witnessing, and Wondering: Christian Wisdom for Participation in the Mission of God." International Bulletin of Mission Research 47, no. 1 (January 2023): 129–34. http://dx.doi.org/10.1177/23969393221128538.

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This review of Thomas John Hastings, Worshiping, Witnessing, and Wondering: Christian Wisdom for Participation in the Mission of God (2022), offers comments on its contextual and biblical foundations and engages it on the topics of Christian education, pneumatology, practical theology, and World Christianity. The review praises the careful research and crafting of the book and appreciates its clever use of triads to identify and integrate diverse approaches to Christian education.
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Fokin, Alexey. "Wisdom of God as Ars Dei Have bl. Augustine: between Neoplatonism and Christianity." St.Tikhons' University Reviews 72, no. 5 (October 31, 2016): 9–19. http://dx.doi.org/10.15382/sturii201672.9-19.

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Robbins, Vernon K. "Precreation Discourse and the Nicene Creed: Christianity Finds its Voice in the Roman Empire." Religion & Theology 18, no. 3-4 (2011): 334–50. http://dx.doi.org/10.1163/157430111x631016.

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AbstractExploring the emergence of creedal statements in Christianity about non-time before creation, called precreation rhetorolect, this essay begins with the baptismal creed called the Roman Symbol and its expansion into the Apostles’ Creed. These early creeds contain wisdom, apocalyptic, and priestly rhetorolect, but no precreation rhetorolect. When the twelve statements in the Apostles’ Creed were expanded into the Nicene-Constantinopolitan Creed, the first three statements added precreation rhetorolect. God the Father Almighty not only creates heaven and earth, but God creates all things visible and invisible. Jesus Christ is not only God’s only Son, our Lord, but the Son is begotten from the Father before all time, Light from Light, and true God from true God. Being of the same substance as the Father, all things were made through the Son before he came down from heaven, the Son was incarnate by the Holy Spirit and the Virgin Mary, and became human. With these creedal additions, a precreation storyline became the context for a lengthy chain of argumentation about belief among fourth century Christian leaders.
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Shevchuk, Tetiana. "Grigoriy Skovoroda God-seeking in the Context of the Early Orthodox Christianity Spiritual Wisdom." SCIENTIFIC BULLETIN OF THE IZMAIL STATE UNIVERSITY OF HUMANITIES, no. (38) (November 2, 2018): 126–34. http://dx.doi.org/10.31909/26168820.2018-(38)-20.

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Junior, Nilo Ribeiro. "DISENCHANTING THE THEOLOGY OF CHRISTIANITY: THINKING GOD OTHERWISE AND ENDING THE MAGIC OF GREEK WISDON." Perspectiva Teológica 52, no. 1 (June 3, 2020): 163. http://dx.doi.org/10.20911/21768757v52n1p163/2020.

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The research aims to reconstruct the expressive contribution of the philosophy of otherness to (re) thinking the status of Christian theology in Latin American lands, as well as the disenchantment of that kind of philosophy. First, it is about evoking the contribution of the wisdom of Love to think Christian theology otherwise in light of a broader background that re-establish the relationship between Judaism and Christianity. Secondly, we intend to explain the impact of the Levinasian approach on the problem of God and its developments in our continent from a theological point of view. Without denying that theology has a discursive character, it is a matter of retaking what the Lithuanian-Frenchman philosopher evokes about the service to the love of the wisdom of love. And by way of conclusion, it is intended to propose some brief notes about the urgency of a poststructuralist turn of Latin American theology in function of the centrality of ethics and their respective languages in the manner of a Canticle of the Canticles.
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Bagrowicz, Jerzy. "Biblical education: An introduction." Acta Universitatis Nicolai Copernici Pedagogika 37, no. 1 (September 19, 2020): 9. http://dx.doi.org/10.12775/aunc_ped.2019.002.

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The Old and the New Testaments are not only the word of God and a source of wisdom that leads to salvation, but also a mine of knowledge and educational wisdom. One can speak of biblical pedagogy which in a sense is a synthesis of God’s wisdom revealed to the people of Israel and their educational experience which they gained in the centuries of their existence. Both the Old and the New Testaments, in their entirety, are a source of this pedagogy adopted by God with respect to the Chosen People as a whole and as individuals. For the educational practice of Christianity, the basic code of ethical norms contained in the Ten Commandments, i.e. the Decalogue, is of particular importance, applying to all believers. These are the rules of conduct that provide the basis in the formation and education of a new person. One cannot understand the principles of education based on the teachings of Jesus Christ without exploring the educational tradition of Israel and comprehending the pedagogy contained in the Old Testament. Jesus Christ did not reject this tradition. He used it to build on it, revealing its much broader and deeper perspective. The biblical pedagogy continues to be valid also in the conditions of the modern world.
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Hutagalung, Novriana Gloria. "Holy Grandeur Enough for All." GEMA TEOLOGIKA 2, no. 2 (October 30, 2017): 195. http://dx.doi.org/10.21460/gema.2017.22.317.

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Natural degradation is not merely a competition between ecology and economy. The destruction of nature is closely related to religiosity and human relationships to fellow human beings, the environment, and God. Ecotheology becomes a self-criticism of the classical doctrines of Christianity, which are considered to exalt humankind as the "crown of creation"� and marginalize non-human creatures as commodities of economic value for human interests. Ecotheology seems to have talked too often about damaged nature, or even extinct plants or animals, and forgetting the other side of the bountiful biodiversities, which is the holy beauty of nature. Ecotheology needs to ponder that God, the Holy Grandeur, who manifests the cosmic wisdom in the beauty of all creation, is enough for all.
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Sours, Michael. "Maid of Heaven, the Image of Sophia, and the Logos." Journal of Bahá’í Studies 4, no. 1 (March 1, 1991): 47–65. http://dx.doi.org/10.31581/jbs-4.1.431(1991).

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The Logos in Christianity and the Maiden who personified the Spirit of God within Baha'u'llah van be equated as one and the same eternal reality. Christians have often noted the similarities between the Logos and the personified image of wisdom (or Sophia) in Proverbs and the deuterocanonical books. In many ways, both the characterstics of the Logos and the image of Sophia can be seen combined in the feminine personification of the Most Great Spirit in Baha'u'llah's writings. This article examines some of the corollaries between these three expressions of divine emanation.
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Books on the topic "God (Christianity) Wisdom"

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Swedenborg, Emanuel. Angelic wisdom regarding divine love and divine wisdom. Bryn Athyn, Pa: General Church of the New Jerusalem, 1999.

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Swedenborg, Emanuel. Angelic wisdom concerning divine providence. 2nd ed. West Chester, Pa: Swedenborg Foundation, 1996.

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Walking in wisdom. Ikeja, Lagos, Nigeria: Dominion Pub. House, 1998.

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Bible wisdom. Lincolnwood, Illinois: Publications International, Ltd., 2015.

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Swedenborg, Emanuel. Divine love and wisdom. Radford, Va: A & D Pub., 2007.

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Shavers, Clarence. The hidden treasure, wisdom. Columbus, Ga: Brentwood Christian Press, 1997.

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Vladimir Solovʹev i Sofii︠a︡: Monografii︠a︡. Moskva: Agraf, 2006.

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8

How does God guide? Grand Rapids, Mich: Zondervan, 1991.

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Bloesch, Donald G. God, the Almighty: Power, wisdom, holiness, love. Downers Grove, Ill: InterVarsity Press, 1995.

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God, the Almighty: Power, wisdom, holiness, love. Downers Grove, Ill: InterVarsity Press, 2006.

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Book chapters on the topic "God (Christianity) Wisdom"

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Schäfer, Peter. "Introduction." In The Jewish Jesus. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691153902.003.0001.

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This introductory chapter argues that not only the emerging Christianity drew on contemporary Judaism but that rabbinic Judaism, too, tapped into ideas and concepts of Christianity to shape its own identity. Common wisdom has it that belief in the unity and uniqueness of God has been one of the firmly established principles of Jewish faith since time immemorial. The emerging Christian sect set out to elaborate the notion of the one and only God in terms of first a binitarian and then a trinitarian theology—that is, they took the decisive step to include God's Son in the godhead, this followed by the inclusion of a third divine figure, the Holy Spirit. The rabbis were certainly aware of such developments and responded to them. The rabbinic literature has preserved a wealth of sources that portray the rabbis as engaged in a dialogue with people who present views that run counter to the accepted or imagined rabbinic norm system.
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GARNSEY, PETER. "Lactantius and Augustine." In Representations of Empire. British Academy, 2002. http://dx.doi.org/10.5871/bacad/9780197262764.003.0008.

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This chapter puts Lactantius and Augustine side by side, compares their interests and preoccupations, and attempts to confront their contributions in certain key areas of Christian thought, in particular, ethics. It suggests that Augustine knew the Divine Institutes, perhaps as early as his Ciceronian phase, for Lactantius's prose was as Ciceronian as one could get outside the master's own corpus. Already in On True Religion, Augustine shows that he had read Divine Institutes closely enough, and recently enough, to have taken up its main theme — that religion and philosophy belong together under the banner of Christianity, that Christianity is the true religion and the true wisdom. In ethics Lactantius emerges as a serious and inventive theorist. He identifies the Final End as eternal life, and, more originally, redefines the classical virtues in Christian terms. Piety and devoted worship of the Christian God become a necessary condition of justice and the other virtues. These are precisely Augustine's views in City of God. In political theory there is a large gap between the two thinkers, which reflects above all the different contexts in which they lived and wrote.
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Davis, Ellen F. "1–2 Samuel and 1 Kings." In Opening Israel's Scriptures, 173–74. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190260545.003.0017.

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The semihistorical dramas in 1–2 Samuel and 1 Kings reflect complex and sometimes competing perspectives on the past, woven together into a large textured statement about human character, social change, and political division. They also explore the ambiguity of God’s role in those social processes. The account of Saul’s rejection should be read on multiple levels—political, theological, and symbolic. David’s story is told with a measure of skepticism, and the account of Solomon likewise prompts a fresh appraisal of his reputation for wisdom. Yet the text points to their lasting legacy in the worship tradition and Zion theology associated with the temple and the book of Psalms. Narratives in Kings—stories of Elijah and also the anonymous man of God who confronted Jeroboam at Bethel—focus on prophets and YHWH’s word itself as primary shapers of history. The YHWH-alone movement in ninth-century Israel, associated with Elijah, bears some resemblance to the spread of indigenous African Christianity in the twentieth and twenty-first centuries.
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Ribichini, Luca. "Between Faith and Reason." In Advances in Religious and Cultural Studies, 417–47. IGI Global, 2017. http://dx.doi.org/10.4018/978-1-5225-0675-1.ch014.

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About the church of Sant' Ivo alla Sapienza, masterpiece of Borromini, it has been said: it was stressed above all its oddness, eccentricity, which critics have always led back to the essence of the Baroque, without examining the possible links that bind their characteristic elements of this building. So, proceeding abduction and venturing to approach sources also apparently alien to each other, it is possible to formulate a thesis: Sant'Ivo is a poem in stone dedicated to Wisdom. Borromini may have scope to create a consideration of Dante's Divine Comedy, and specifically the third poem dedicated to Paradise and to meet God; and at the same time to draw up a formal summary of the binomial reason / faith, so long discussed the dawn of Christianity. The survey chase the poetic and literary references, and found correspondence with indisputable texts of Dionysius the Areopagite, Dante and Boethius. A thesis deeply innovative than the critical pre-existing, that opens new research and an integral vision of this highly consistent “bizarre” building.
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Ahmad, Irfan. "Prologue." In Religion as Critique. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469635095.003.0001.

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The genealogy of critique, received wisdom unequivocally maintains, started with Immanual Kant. Religion as Critique, in contrast, contends that it began much earlier. As a prelude to demonstrate this proposition and enable readers to begin to rethink the whole issue of critique afresh, the prologue presents Shah Valiullah’s (1703 —1763) work as an exemplification of critique preceding, as well as different from, Kant’s. In the precinct of Kaʿba and Prophet Muhammad’s mosque—Hijaz at large—generally construed as the place of mere submission beyond reason and an uncritical devotion to God, Valiullah enacts argumentation and discussion (baḥaṡ). In so doing, he assigns a role to himself—namely to judge one of the meanings of critique as Reinhart Koselleck outlines it. In Valiullah’s text, traces of a Cartesian split or conflict between reason and faith, between heart and mind, between interior and exterior are difficult to fathom; they instead form a connected ensemble. And unlike Kant, who viewed Islam (and other religions) as fanaticism and bestowed rationality solely on Protestant Christianity, for Valiullah Islam was already rational, not in spite of, but due to revelation.
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Lundberg, Matthew D. "Epilogue." In Christian Martyrdom and Christian Violence, 211–14. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197566596.003.0009.

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The epilogue briefly returns to the perennial debate between the just war and pacifist traditions of Christianity in the face of violence. The waste and destructive synergy of all violence, even reparative violence, suggests that the just war ethic attempts the absurd. Yet the just war wisdom of the Christian tradition insists that it is possible to find a productive logic in purposeful violence for the public common good. As the pacifist traditions make the gamble that it is not absurd to refuse the temptation of violence even in the face of aggression, and the just war tradition gambles that it is possible to restrain violence and direct it toward peace, these traditions should remain in conversation with one another and open to the possibility of glimpsing the witness of martyrdom in one another.
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