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Journal articles on the topic 'The Divine'

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Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Almeida, Edson Fernando. "A noção de pathos divino em Abraham J. Heschel - DOI 10.5752/P.1983-2478.2014v10n17p128." INTERAÇÕES 10, no. 17 (August 31, 2015): 128–42. http://dx.doi.org/10.5752/p.1983-2478.2015v10n17p128.

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ResumoEste artigo tem como objetivo apresentar a noção de pathos divino no pensamento de Abraham J. Heschel. Foi a partir de uma abordagem fenomenológica da religião que Heschel encontrou um espaço de dignidade para o profetismo bíblico. Operando a partir dos pressupostos da crítica husserliana, Heschel descobriu no profeta bíblico alguém que compreende a si mesmo na situação de Deus, na preocupação divina, não nas ideias e conceitos que tenha a respeito de Deus. A tal situação Heschel chamou de pathos divino e a resposta a tal situação Heschel chamou de simpatia. A noção de pathos divino é o mais importante legado deixado pela filosofia da religião ou teologia profunda de Abraham Heschel.Palavras-Chave: Heschel. Pathos divino. Profetismo bíblico. Simpatia. AbstractThis article aims to present the notion of divine pathos in the thought of Abraham J. Heschel. It was from a phenomenological approach to religion that Heschel found a dignified space for biblical prophecy. Operating from the assumptions derived from Husserl's criticism, Heschel found in the biblical prophet someone who understands himself in God's situation, in the divine concern, not from ideas and concepts about God. This situation Heschel called the divine pathos and the answer to this situation Heschel called sympathy.The notion of divine pathos is the most important legacy of the philosophy of religion or profound theology of Abraham Joshua Heschel. Keywords: Heschel. Divine pathos. Biblical prophecy. Sympathy.

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2

Holeščák, Michal, and Andrea Slaná. "Stredoveký hrádok v Divinke a Divine." Slovenská archeológia 68, no. 2 (December 31, 2020): 335–51. http://dx.doi.org/10.31577/slovarch.2020.68.14.

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3

Novak, David. "Divine Justice/Divine Command." Studies in Christian Ethics 23, no. 1 (February 2010): 6–20. http://dx.doi.org/10.1177/0953946809352996.

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4

Almond, Ian. "Divine Needs, Divine Illusions." Medieval Philosophy & Theology 10, no. 2 (2001): 263–82. http://dx.doi.org/10.1017/s1057060801020096.

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5

Bergmann, Michael, and J. A. Cover. "Divine Responsibility Without Divine Freedom." Faith and Philosophy 23, no. 4 (2006): 381–408. http://dx.doi.org/10.5840/faithphil200623434.

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6

Jordan, Matthey Carey. "Divine Commands or Divine Attitudes?" Faith and Philosophy 30, no. 2 (2013): 159–70. http://dx.doi.org/10.5840/faithphil201330212.

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7

Leftow, Brian. "Divine Simplicity and Divine Freedom." Proceedings of the American Catholic Philosophical Association 89 (2015): 45–56. http://dx.doi.org/10.5840/acpaproc20172661.

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8

DUMSDAY, TRAVIS. "Divine hiddenness as divine mercy." Religious Studies 48, no. 2 (October 24, 2011): 183–98. http://dx.doi.org/10.1017/s0034412511000199.

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AbstractIf God exists, why isn't His existence more apparent? In recent analytic philosophy this longstanding question has been developed into an argument for atheism typically referred to as the ‘problem of divine hiddenness’. My goal here is to put forward a new reply. The basic idea is that there is some reason to think that for many of us, our moral conduct would not improve even if God's existence were not subject to doubt. However, immoral conduct in such a state of affairs would be even more immoral, and hence justly subject to greater punishment, than it is in a state of affairs in which God's existence is subject to doubt. As such, God mercifully remains ‘hidden’ in order to limit our moral culpability.

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9

McCann, Hugh J. "Divine Nature and Divine Will." Sophia 52, no. 1 (September 13, 2011): 77–94. http://dx.doi.org/10.1007/s11841-011-0270-4.

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10

Dumsday, Travis. "Divine Hiddenness and Divine Humility." Sophia 53, no. 1 (September 28, 2013): 51–65. http://dx.doi.org/10.1007/s11841-013-0381-1.

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11

Hawkins, Peter S. "Divide and Conquer: Augustine in the Divine Comedy." PMLA 106, no. 3 (May 1991): 471. http://dx.doi.org/10.2307/462780.

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12

Jongeneel, E. "Art and Divine Order in the Divina Commedia." Literature and Theology 21, no. 2 (April 18, 2007): 131–45. http://dx.doi.org/10.1093/litthe/frm008.

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13

Ko, Hyongsang. "The Theological Problems of ‘Divine Kenōsis’ and ‘Divine Accommodation’ as an Alternative." Theological Forum 97 (September 30, 2019): 7–39. http://dx.doi.org/10.17301/tf.2019.09.97.7.

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14

Trigano, Shmuel. "La perfection divine à l’aune du retrait divin." Pardès 60, no. 1 (2017): 15. http://dx.doi.org/10.3917/parde.060.0015.

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15

Doumen, Xavier. "Divine." L'en-je lacanien 21, no. 2 (2013): 135. http://dx.doi.org/10.3917/enje.021.0135.

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16

Becker, Lucille F., and Françoise Mallet-Joris. "Divine." World Literature Today 67, no. 1 (1993): 153. http://dx.doi.org/10.2307/40148893.

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17

Peppers-Bates, Susan. "Divine Simplicity and Divine Command Ethics." International Philosophical Quarterly 48, no. 3 (2008): 361–69. http://dx.doi.org/10.5840/ipq200848348.

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18

Theron, Stephen. "Divine Creation, Exemplarism and Divine Ideas." Downside Review 122, no. 429 (October 2004): 273–88. http://dx.doi.org/10.1177/001258060412242904.

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19

Stoeber, Michael. "Hell, Divine Love, and Divine Justice." Logos: A Journal of Catholic Thought and Culture 2, no. 1 (1999): 176–99. http://dx.doi.org/10.1353/log.1999.0026.

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20

Murphy, Mark C. "Divine Rationality, Divine Morality, and Divine Love: A Response to Jordan." European Journal for Philosophy of Religion 10, no. 4 (December 13, 2018): 203–11. http://dx.doi.org/10.24204/ejpr.v10i4.2724.

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21

Bradshaw, David. "The Divine Processions and the Divine Energies." Philosophy of Religion: Analytic Researches 4, no. 2 (2020): 59–70. http://dx.doi.org/10.21146/2587-683x-2020-4-2-59-70.

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The concept of the divine energies (energeiai) is commonly associated with the late Byzantine theologian Gregory Palamas. In fact, however, it has biblical origins and figures prominently in Greek patristic theology from at least the fourth century. Here I briefly trace its history beginning with the Pauline usage of energeia and continuing through the Cappadocian Fathers, Dionysius the Areopagite, Maximus the Confessor, and Gregory Palamas. I argue that the divine processions in Dionysius function much as do the divine energies in the Cappadocians, although Dionysius enriches the concept by setting it within the context of a Neoplatonic pattern of procession and return. Dionysius’s own work was in need of a further synthesis in that he does not explain the relationship between the divine processions and the divine logoi, the “divine and good acts of will” by which God creates. Maximus the Confessor then introduced a further element into this complex tradition through his argument that certain “natural energies” must necessarily accompany any nature. I argue that the real importance of Palamas from the standpoint of the history of philosophy lies not in originating the concept of the divine energies, but in using it to synthesize these disparate elements from the Cappadocians, Dionysius, and Maximus.

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22

Murphy, Mark C. "Divine Command, Divine Will, and Moral Obligation." Faith and Philosophy 15, no. 1 (1998): 3–27. http://dx.doi.org/10.5840/faithphil19981512.

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23

Bradshaw, David. "The Divine Glory and the Divine Energies." Faith and Philosophy 23, no. 3 (2006): 279–98. http://dx.doi.org/10.5840/faithphil200623321.

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24

Ribary, Marton. "What’s Divine about Divine Law? Early Perspectives." Journal of Jewish Studies 69, no. 2 (October 1, 2018): 415–17. http://dx.doi.org/10.18647/3384/jjs-2018.

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25

Heyes, Joshua M. "Christine Hayes, What’s Divine about Divine Law?" Theology 119, no. 5 (August 9, 2016): 394–95. http://dx.doi.org/10.1177/0040571x16647869z.

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26

Nimmo, Paul T. "The Divine Wisdom and the Divine Economy." Modern Theology 34, no. 3 (April 19, 2018): 403–18. http://dx.doi.org/10.1111/moth.12425.

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27

Miller, Patrick D. "Divine Command/Divine Law: A Biblical Perspective." Studies in Christian Ethics 23, no. 1 (February 2010): 21–34. http://dx.doi.org/10.1177/0953946809352997.

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28

Rowe, William L. "Response to: divine responsibility without divine freedom." International Journal for Philosophy of Religion 67, no. 1 (August 5, 2009): 37–48. http://dx.doi.org/10.1007/s11153-009-9212-2.

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29

CARVALHO, ELOANE APARECIDA RODRIGUES, ELIÉZER CARDOSO DE OLIVEIRA, and MARY ANNE VIEIRA SILVA. "ROMARIA NA CIDADE DE PANAMá EM GOIáS: um novo olhar na devoção ao Divino Pai Eterno." Outros Tempos: Pesquisa em Foco - História 13, no. 22 (December 28, 2016): 49–68. http://dx.doi.org/10.18817/ot.v13i22.537.

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A proposta do artigo é analisar a devoção ao Divino Pai Eterno, na cidade de Panamá (GO), considerando a hipótese de que o catolicismo popular é delineado pelo hibridismo cultural. A pesquisa circunscreve o campo descritivo-analático correlacionado a uma abordagem interpretativa das vivências religiosas. A devoção ao Divino Pai Eterno na cidade de Panamá (GO), iniciada em 1918, a partir de um desdobramento da famosa romaria de Trindade, é um exemplo raro das práticas do catolicismo popular, uma vez que poucas cidades goianas escolheram o Divino Pai Eterno como padroeiro e o homenageiam com dias festivos. A discussão procura repensar os processos que territorializam a devoção ao Divino Pai Eterno no território goiano ressaltando as singularidades dessa manifestação religiosa presentes no contexto sociocultural de Panamá. Palavras-chave: Catolicismo Popular. Divino Pai Eterno. História de Panamá. PILGRIMAGE AT PANAMA CITY IN GOIAS: a new look at the ”Divine Eternal Father” devotion. Abstract: The purpose of this article is to analyze the Devotion to the Divine Eternal Father, in the city of Panama (GO), considering the hypothesis that popular catholicism is outlined by cultural hybridity. The research circumscribes the descriptive - analytic field correlated to an interpretive approach to religious experiences. The devotion to the Divine Eternal Father in the city of Panama (GO), started in 1918, from a deployment of the famous ”Pilgrimage of Trinity”, is a rare example of the practices in popular catholicism, since few cities in Goiás chose the Divine Eternal Father as a Patron Saint and honor ”him” with celebration days. The discussion seeks to rethink the processes that set devotion to the Divine Eternal Father in Goiás lands highlighting the singularities of this religious manifestation present in Panama sociocultural context. Keywords: Popular Catholicism. Divine Eternal Father. History of Panama. PEREGRINACIÓN EN LA CIUDAD DE PANAMá EN GOIáS: una nueva mirada sobre la devoción al Divino Padre Eterno Resumen: El propósito del artáculo es analizar la devoción al Divino Padre Eterno, en la ciudad de Panamá (GO), teniendo en cuenta la hipótesis de que el catolicismo popular está delineado por el hibridismo cultural. La investigación circunscribe al campo descriptivo-analático correlacionado con un enfoque interpretativo de las experiencias religiosas. La devoción al Divino Padre Eterno en la ciudad de Panamá (GO), que se inició en 1918, a partir de una rama de la famosa romeráa de Trindade, es un raro ejemplo de las prácticas del catolicismo popular, ya que pocas ciudades de Goiás eligieron el Divino Padre Eterno como patrón y rinden homenajes con dáas festivos. La discusión trata de replantear los procesos que territorializan la devoción al Divino Padre Eterno en el territorio de Goiás destacando las singularidades de esta manifestación religiosa presentes en el contexto sociocultural de Panamá. Palabras clave: Catolicismo popular. Divino Padre Eterno. Historia de Panamá. PILGRIMAGE AT PANAMA CITY IN GOIAS:a new look at the ”Divine Eternal Father” devotion. PEREGRINACIÓN EN LA CIUDAD DE PANAMá EN GOIáS: una nueva mirada sobre la devoción al Divino Padre Eterno Eloane Aparecida Rodrigues CarvalhoMestranda/Bolsista em Ciências Sociais e Humanidades ”“ TECCER da Universidade Estadual de Goiás (UEG). Anápolis/Goiás/Brasileloane_rodrigue@yahoo.com.br Eliézer Cardoso de OliveiraProfessor Doutor em Sociologia ”“ TECCER da Universidade Estadual de Goiás (UEG). Anápolis/Goiás/Brasilezi@uol.com.br Mary Anne Vieira SilvaProfessora Doutora em Geografia ”“ TECCER da Universidade Estadual de Goiás (UEG). Anápolis/Goiás/Brasilmarymel2006@hotmail.com Resumo: A proposta do artigo é analisar a devoção ao Divino Pai Eterno, na cidade de Panamá (GO), considerando a hipótese de que o catolicismo popular é delineado pelo hibridismo cultural. A pesquisa circunscreve o campo descritivo-analático correlacionado a uma abordagem interpretativa das vivências religiosas. A devoção ao Divino Pai Eterno na cidade de Panamá (GO), iniciada em 1918, a partir de um desdobramento da famosa romaria de Trindade, é um exemplo raro das práticas do catolicismo popular, uma vez que poucas cidades goianas escolheram o Divino Pai Eterno como padroeiro e o homenageiam com dias festivos. A discussão procura repensar os processos que territorializam a devoção ao Divino Pai Eterno no território goiano ressaltando as singularidades dessa manifestação religiosa presentes no contexto sociocultural de Panamá. Palavras-chave: Catolicismo Popular. Divino Pai Eterno. História de Panamá. Abstract: The purpose of this article is to analyze the Devotion to the Divine Eternal Father, in the city of Panama (GO), considering the hypothesis that popular catholicism is outlined by cultural hybridity. The research circumscribes the descriptive - analytic field correlated to an interpretive approach to religious experiences. The devotion to the Divine Eternal Father in the city of Panama (GO), started in 1918, from a deployment of the famous ”Pilgrimage of Trinity”, is a rare example of the practices in popular catholicism, since few cities in Goiás chose the Divine Eternal Father as a Patron Saint and honor ”him” with celebration days. The discussion seeks to rethink the processes that set devotion to the Divine Eternal Father in Goiás lands highlighting the singularities of this religious manifestation present in Panama sociocultural context. Keywords: Popular Catholicism. Divine Eternal Father. History of Panama. Resumen: El propósito del artáculo es analizar la devoción al Divino Padre Eterno, en la ciudad de Panamá (GO), teniendo en cuenta la hipótesis de que el catolicismo popular está delineado por el hibridismo cultural. La investigación circunscribe al campo descriptivo-analático correlacionado con un enfoque interpretativo de las experiencias religiosas. La devoción al Divino Padre Eterno en la ciudad de Panamá (GO), que se inició en 1918, a partir de una rama de la famosa romeráa de Trindade, es un raro ejemplo de las prácticas del catolicismo popular, ya que pocas ciudades de Goiás eligieron el Divino Padre Eterno como patrón y rinden homenajes con dáas festivos. La discusión trata de replantear los procesos que territorializan la devoción al Divino Padre Eterno en el territorio de Goiás destacando las singularidades de esta manifestación religiosa presentes en el contexto sociocultural de Panamá. Palabras clave: Catolicismo popular. Divino Padre Eterno. Historia de Panamá.

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30

HORLEMANN, BIANCA. "The Divine Word Missionaries in Gansu, Qinghai and Xinjiang, 1922–1953: A Bibliographic Note." Journal of the Royal Asiatic Society of Great Britain & Ireland 19, no. 1 (January 2009): 59–82. http://dx.doi.org/10.1017/s135618630800905x.

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Between 1922 and 1953, the German-Dutch Catholic Congregation Societas Verbi Divini, SVD, also known as the Divine Word Missionaries or Steyl Missionaries, sent approximately 90 missionaries to Northwest China. During these three decades, the Divine Word Missionaries established some 30 missionary stations (plus about 100 out-stations) in Gansu, Qinghai and Xinjiang.

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31

Woody, William C. "Divine Injustice." Diakrisis Yearbook of Theology and Philosophy 2 (May 31, 2019): 9–24. http://dx.doi.org/10.24193/diakrisis.2019.1.

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32

Salisbury, Graham. "Divine moments." OLA Quarterly 1, no. 3 (1995): 6–9. http://dx.doi.org/10.7710/1093-7374.1041.

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33

Rooy, Ronald de. "Divine Comics." European Comic Art 10, no. 1 (March 1, 2017): 94–109. http://dx.doi.org/10.3167/eca.2017.100108.

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Dante’s multifaceted cultural reception includes many comics adaptations. Against the background of a strong tradition of illustrating and visualising Dante, this article proposes a comparative analysis of significant contemporary comics adaptations from Europe and the United States. Recent European Dante comics generally adopt largely reverent modes of illustration, showing less aggressive forms of adaptation than their US counterparts. The text of Dante’s poem remains of great importance, and artists often refer to certain traditional milestones in Dante’s visual reception. American Dante comics are more firmly rooted in popular culture, adopting reductive adaptation methods to a greater extent, and are frequently embedded in transmedial constellations. Where the highbrow European tradition of Dante’s visual reception does shine through, it is always with strong ironic undertones. Especially interesting in this respect are the toy theatre/puppet movie Dante’s Inferno directed by Sean Meredith, Seymour Chwast’s graphic novel The Divine Comedy and the popular video game Dante’s Inferno.

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34

Murat, Pierre. "Divine surprise." Les cahiers de médiologie 13, no. 1 (2002): 189. http://dx.doi.org/10.3917/cdm.013.0189.

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35

Sumner, Steven A. "Divine Paradise." Annals of Internal Medicine 149, no. 11 (December 2, 2008): 834. http://dx.doi.org/10.7326/0003-4819-149-11-200812020-00014.

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36

Schärtl, Thomas. "Divine Simplicity." European Journal for Philosophy of Religion 10, no. 2 (June 12, 2018): 51–88. http://dx.doi.org/10.24204/ejpr.v10i2.2554.

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This paper examines a variety of approaches in order to make sense of the doctrine of divine simplicity. Discussing the implications of traditional and contemporary philosophical concepts of divine simplicity, the author argues for taking the divine nature as a stupendous substance (in a Hegelian sense) to serve as the one and only truthmaker of statements regarding God, while we can resolve the predication problem which is caused by the idea that, as implied by divine simplicity, God is identical to his attributes if we conceive of the divine nature as an equivalent to Platonic forms.

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37

Bohn, Einar Duenger. "Divine Contingency." European Journal for Philosophy of Religion 6, no. 3 (September 23, 2014): 17–23. http://dx.doi.org/10.24204/ejpr.v6i3.160.

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38

Schärtl, Thomas. "Divine Activity." European Journal for Philosophy of Religion 7, no. 3 (September 23, 2015): 79–103. http://dx.doi.org/10.24204/ejpr.v7i3.106.

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The paper discusses basic models of divine action and intervention. However, the most part of the article is dedicated to the question whether or not there are theistic reasons to stick to some sort of non-interventionism. Therefore, Schleiermacher’s argument is put under scrutiny and presented in a way that could substantiate some version of non-interventionism. Additionally, the paper explores an argument in favor of non-interventionism coming from a specific notion of divine aseity and self-sufficiency. Ultimately the paper votes for a broader notion of the God-world-relationship alluding to the idea of the world being God’s body.

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39

Sherry, Patrick. "Divine Discourse." International Philosophical Quarterly 37, no. 1 (1997): 107–9. http://dx.doi.org/10.5840/ipq199737169.

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40

Koterski, Joseph W. "Divine Power." International Philosophical Quarterly 38, no. 1 (1998): 96–98. http://dx.doi.org/10.5840/ipq199838177.

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41

Power, Brian, Matthew Byrne, and Wilfrid Harrington. "Divine Commonplace." Books Ireland, no. 288 (2006): 231. http://dx.doi.org/10.2307/20632966.

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42

Rivers, David. "Divine intervention." Nursing Standard 10, no. 37 (June 5, 1996): 20. http://dx.doi.org/10.7748/ns.10.37.20.s35.

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43

O'Donnell, Chris J. "Divine intervention." Medical Journal of Australia 179, no. 11 (December 2003): 602. http://dx.doi.org/10.5694/j.1326-5377.2003.tb05715.x.

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44

Vernon, Mark. "Divine inspiration." Philosophers' Magazine, no. 58 (2012): 117–18. http://dx.doi.org/10.5840/tpm20125896.

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45

Lingis, Alphonso. "Divine Illusions." New Nietzsche Studies 6, no. 3 (2005): 221–24. http://dx.doi.org/10.5840/newnietzsche2005/20066/73/4/1/221.

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46

Feenstra, Ronald J. "Divine Impassibility." Faith and Philosophy 5, no. 4 (1988): 456–58. http://dx.doi.org/10.5840/faithphil19885443.

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47

Vallicella, William F. "Divine Simplicity." Faith and Philosophy 9, no. 4 (1992): 508–25. http://dx.doi.org/10.5840/faithphil19929441.

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48

Taliaferro, Charles. "Divine Action." Faith and Philosophy 10, no. 1 (1993): 119–23. http://dx.doi.org/10.5840/faithphil199310129.

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49

Fales, Evan. "Divine Intervention." Faith and Philosophy 14, no. 2 (1997): 170–94. http://dx.doi.org/10.5840/faithphil199714215.

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50

Reiter, David. "Divine Discourse." Faith and Philosophy 15, no. 1 (1998): 109–12. http://dx.doi.org/10.5840/faithphil19981519.

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