Journal articles: 'Voice of God'

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Dein, Simon, and Roland Littlewood. "The Voice of God." Anthropology & Medicine 14, no. 2 (July 20, 2007): 213–28. http://dx.doi.org/10.1080/13648470701381515.

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Martin, Thomas W. "The Silence of God: A Literary Study of Voice and Violence in the Book of Revelation." Journal for the Study of the New Testament 41, no. 2 (November 6, 2018): 246–60. http://dx.doi.org/10.1177/0142064x18804435.

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The violence of Revelation remains problematic. This study offers a literary-critical analysis of the text with postcolonial theory and an intertextual foray into 1 Kgs 19. It argues that God does not speak in direct voice as a character in the story until 21.5. Places where commentators understand a voice to be God’s are undercut by an underdetermined text. Since the implied author avoids bringing God onto the stage to authorize events, the narrator assumes that a proliferation of loud heavenly voices provides authorization of the visions and their violence. The narrator is demonstrably unreliable. At the end of the visions and in the epilogue the ‘still small voice’ of God and Jesus’ quiet voice speak. Both undercut the narrator’s interpretation of the visions. And by speaking quietly in present tense and without decibel adjectives it forces us to go back and reread the whole for how God is now renewing all creation and Jesus is now offering the water of the River of Life. The violence will need to be read as something other than it at first appeared.

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Mellers, Wilfrid. "The Voice of God Perhaps?" Musical Times 138, no. 1855 (September 1997): 23. http://dx.doi.org/10.2307/1003541.

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Oxenberg, Julie. "The Voice of God vs. the Voice of Pain." Tikkun 23, no. 5 (September 2008): 30–32. http://dx.doi.org/10.1215/08879982-2008-5010.

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Kobia, Samuel. "“LISTENING TO THE VOICE OF GOD”." Ecumenical Review 57, no. 2 (April 2005): 195–204. http://dx.doi.org/10.1111/j.1758-6623.2005.tb00233.x.

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Mcminn, Mark R., Sonja D. Brooks, Marcia A. (Hallmark) Triplett, Wesley E. Hoffman, and Paul G. Huizinga. "The Effects of God Language on Perceived Attributes of God." Journal of Psychology and Theology 21, no. 4 (December 1993): 309–14. http://dx.doi.org/10.1177/009164719302100404.

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Sixty-three participants listened to an audio-tape asking them to imagine themselves in God's presence. Half the participants listened to a script in which God was presented as female and half listened to a script in which God was presented as male. Half of those in each group listened to a male narrator and the other half listened to a female narrator. Before and after listening to the script, participants rated the attributes of God on a forced-choice questionnaire. Those to whom God was presented as female were more likely to emphasize God's mercy at posttest whereas those to whom God was presented as male were more likely to endorse God's power. Those hearing a male voice describe a female God and those hearing a female voice describe a male God reported enjoying the experiment and the audiotape more than those hearing a narrator describing a God of the same gender. Implications are discussed.

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Elness-Hanson, Beth E. "Hagar and Epistemic Injustice: An Intercultural and Post-colonial Analysis of Genesis 16." Old Testament Essays 34, no. 2 (November 18, 2021): 1–15. http://dx.doi.org/10.17159/2312-3621/2021/v34n2a8.

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Having one's voice heard and being known by one's name are foundational aspects of respect and human dignity. Likewise, being able to contribute to shared understanding is at the core of epistemic justice. This intercultural and post-colonial inquiry of Gen 16 considers the Egyptian Hagar-known by her foreign Semitic name meaning "Fleeing One"-as an example of epistemic injustice. Integrating Miranda Fricker 's work on epistemic injustice, this study espouses the justice of hearing and seeing the marginalised and oppressed, as exemplified by Yhwh. As the Egyptian woman's voice- once ignored-gives testimony within the text to a fuller understanding of God, so also listening to/seeing other contemporary African scholars' voices/writings opens one's ears/eyes to fuller understandings of God today. These voices include the seminal work of David Tuesday Adamo, a vanguard in African biblical hermeneutics, in whose honour this examination is written.

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Marques, Francisco Felizol. "A Voz do Deus em Democracia." Philosophica: International Journal for the History of Philosophy 20, no. 39 (2012): 141–62. http://dx.doi.org/10.5840/philosophica201220399.

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In democracy, the people take the place of a single and universal God. Since the first democracy’s modern theorizations there is a tendency to give the people the (not) attributes of a single god. This abstraction of features allows the people to include all the differences and particularities and then universalizes itself as the source and foundation of all power. The people in democracy are not only innate, uncaused, immortal, incorporeal, unextended, are omnipresent, omniscient (or infallible) and omnipotent - negative attributes as well. The people have also virtues that have been established as human, which, because sacralized, sublimated, are negative attributes as well. The only positive feature of the people, to be full age, reveals its functional nature. The voice of the people is the voice of a God. Therefore the single God creates over his voice, the people creates in an election result. In democracy, this voice creates in an infallible way.

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Heath, Jane. "God Alive in the Voice of Paul." Expository Times 121, no. 12 (August 16, 2010): 593. http://dx.doi.org/10.1177/00145246101210120102.

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Spitzer, Toba. "Rain of Justice, Voice from Sinai: Theology, Ethics, and Metaphor." Hiperboreea 6, no. 2 (May 1, 2021): 195–202. http://dx.doi.org/10.5325/jjewiethi.6.2.195.

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Abstract Religious ethics are undergirded by theology, but the assumption of a commanding God of Sinai is deeply problematic for Reconstructionist Judaism. This article draws on cognitive linguistics and Lakoff and Johnson’s theory of metaphor to explore two biblical metaphors for God: GOD IS WATER, and GOD IS VOICE. These two metaphors provide theological grounding for a non-authoritarian Jewish ethics.

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Wolffe, John. "Judging the Nation: Early Nineteenth-Century British Evangelicals and Divine Retribution." Studies in Church History 40 (2004): 291–300. http://dx.doi.org/10.1017/s0424208400002941.

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Long had the ‘still small voice’ been spoke in vain,But God now thunders in an awful strain!Commercial woes brought down our nation’s pride,Our harvest fail’d, and yet we God defy’d:But now the ‘voice’ cries loud to all the Land,The ‘Rod’ is felt, Oh! may we see the Hand.’Tis God who speaks – ’Tis He who ’points the blow,’Tis God who’s laid the pride of Britain low!In these lines, written in November 1817, a lady member of a Newcastle-upon-Tyne Nonconformist congregation unambiguously attributed the death of Princess Charlotte to specific divine intervention. This conviction reflected that of her minister, James Pringle, in a recent sermon preached on an Old Testament text widely expounded at that time, the chastening rod (or voice) of God in Micah 6: 9. Such a perception of adverse national events as divine retribution for sin, comparable to prophetic interpretations of the history of Old Testament Israel, was a noticeable strand in early nineteenth-century British evangelical discourse.

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LONGMAN, TREMPER. "The "Fear of God" in the Book of Ecclesiastes." Bulletin for Biblical Research 25, no. 1 (January 1, 2015): 13–21. http://dx.doi.org/10.2307/26371609.

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Abstract The phrase "fear God" appears seven times in the book of Ecclesiastes 3:14; 5:7 [Heb., 5:6], 7:18; 8:12 [twice], 13; 12:3). The present study examines each use and determines that there are two different forces to the expression that are discerned by the context and that inform the theology of the two voices of the book. Qohelet, whose voice dominates the body of the book (1:12–12:7), encourages his listeners to be afraid of God and do their best to avoid drawing God's attention. After all, life is meaningless and God is no help. The frame narrator (1:1–11 and 12:8–14) encourages his son (12:12; and thus other readers) to combine the fear of God (understood as reverent awe) with obedience to the law.

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Kinderman, William. ": Beethoven and the Voice of God . Wilfrid Mellers." 19th-Century Music 10, no. 3 (April 1987): 287–90. http://dx.doi.org/10.1525/ncm.1987.10.3.02a00070.

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14

Ham, T. C. "The Gentle Voice of God in Job 38." Journal of Biblical Literature 132, no. 3 (2013): 527–41. http://dx.doi.org/10.1353/jbl.2013.0042.

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HAM. "The Gentle Voice of God in Job 38." Journal of Biblical Literature 132, no. 3 (2013): 527. http://dx.doi.org/10.2307/23487885.

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Stein, George. "The voices that Ezekiel hears." British Journal of Psychiatry 196, no. 2 (February 2010): 101. http://dx.doi.org/10.1192/bjp.196.2.101.

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Like any prophet, Ezekiel hears the voice of God and it is his prophetic task to relay God's message onto the people. He hears the voice of God more often (93 times) than any other prophet, and the way God addresses him as ‘son of man’ or ‘mortal’ is also unique. Ezekiel experiences a variety of other auditory phenomena, including command hallucinations which are not described in any other prophet, 3:3 ‘He said to me; mortal eat this scroll that I give to you and fill your stomach with it. Then I ate it; and in my mouth it was as sweet as honey.’

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Reichlin, Susanne. "Stimmenarrangement." Poetica 52, no. 3-4 (December 23, 2021): 266–91. http://dx.doi.org/10.30965/25890530-05201011.

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Abstract Frauenlob’s Marienleich has been studied primarily from the perspective of its elaborate metaphors and allegories. Scholars have identified the source of these metaphors in the exegesis of the Song of Songs as well as other Old Testament books and described the overlapping of diverse metaphorical traditions in the text. This paper argues that not only the metaphors, but also the voices of the Marienleich are artfully arranged. The essay shows how switching of the voice, echo effects, and multiplication of the voice create a polyphony that reflects the intertextual underpinning of Marian praise as well as Mary’s mediatory position between God and the faithful who praise her.

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Enoch, Wesley. "Vox Populi, Vox Dei (The Voice of the People is the Voice of God)." Voice and Speech Review 12, no. 1 (November 9, 2017): 77–85. http://dx.doi.org/10.1080/23268263.2017.1398919.

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19

Welz, Claudia. "A Theological Phenomenology of Listening: God’s ‘Voice’ and ‘Silence’ after Auschwitz." Religions 10, no. 3 (February 26, 2019): 139. http://dx.doi.org/10.3390/rel10030139.

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This paper develops a theological phenomenology of listening by exploring the following questions: First, what is the relation, in prayer, between speech and silence? Second, may we legitimately determine prayer as a ‘dialogue’ with God? Third, what does it mean to speak of God’s ‘silence’ after Auschwitz—is God completely ‘absent’ or just ‘hidden’? Fourth, how can we identify what God wants us to say and do, and how can we know whether a prayer has been answered? Texts by Jewish, Christian, and Muslim authors (from Rûmî via Luther, Kierkegaard, and Chrétien to Buber, Fackenheim, Levinas, and Derrida) provide the basis for the discussion.

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Gates, Larry. "Conscience as the voice of God: A jungian view." Journal of Religion & Health 31, no. 4 (1992): 281–86. http://dx.doi.org/10.1007/bf00981230.

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Jonas, Hans. "The Concept of God after Auschwitz: A Jewish Voice." Journal of Religion 67, no. 1 (January 1987): 1–13. http://dx.doi.org/10.1086/487483.

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22

LEE, JUNG H. "Abraham in a different voice: rereading Fear and Trembling with care." Religious Studies 36, no. 4 (December 2000): 377–400. http://dx.doi.org/10.1017/s0034412500005369.

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This paper recasts the normative shape of Fear and Trembling by presenting an ‘ethical reading’ based on an ethic of care. It will be argued that Abraham's response represents a commitment to sustain and deepen his fundamental relationship with God, to make absolute his relation to the Absolute. Since most readers tend to focus myopically on ‘the trial’ itself, apart from the context and history of the God-relationship, the proffered interpretations tend inevitably to distort the nature and significance of Abraham's form of life. By remembering the pattern of attachment between God and Abraham, I think that a different normative picture will emerge, one which can be expressed in the grammar of care.

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23

Teubner, Gunther. "“And God Laughed …” Indeterminacy, Self-Reference and Paradox In Law." German Law Journal 12, no. 1 (January 1, 2011): 376–406. http://dx.doi.org/10.1017/s2071832200016904.

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The Talmud tells us how once during a heated halachic discussion, when no agreement could be reached, Rabbi Eliezer, whose detailed, elegantly justified legal opinion was not shared by the majority, said that if he were right, a carob tree outside would move to prove it. When it did move, the other rabbis remained unimpressed. Eliezer claimed that if he were right, a nearby stream would flow backwards - and it did; he claimed that the schoolhouse walls would bend - and they did. But the rabbis were not impressed by these wonders either. Finally he said heaven itself would prove him right. Thereupon a Heavenly Voice confirmed Eliezer's position. Yet the rabbis disagreed even with this voice, saying: “We pay no attention to a Heavenly Voice, because Thou hast long since written in the Torah at Mount Sinai, after the majority must one incline”. And God laughed, saying “My sons have defeated Me, My sons have defeated Me.”

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24

Harris, Tania M. "Hearing God’s Voice." Journal of Pentecostal Theology 30, no. 2 (August 17, 2021): 242–62. http://dx.doi.org/10.1163/17455251-bja10022.

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Abstract The extra-biblical revelatory experience or, in common parlance, ‘hearing God’s voice’, is frequent among Pentecostals. These experiences involve the possibility of direct contact with God by the Holy Spirit apart from Scripture or human intermediaries. This article draws on the findings of an Australian PhD study to show that the theological approach of Pentecostals in the sample correlates more closely with the Catholic tradition than with the formal theology of their own tradition. This is largely because the Catholics share the Pentecostal position of experiential continuity with the biblical characters rather than the discontinuous framework of the Protestant tradition. Alignment occurs at all facets of the experience, including its content and function, and in the hearing, recognising, and response phases. The study highlights the deficits that have arisen as a result of the misalignment with Protestant theology and offers several helpful correctives for Pentecostal theology and practice.

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Moore, Rickie. "Welcoming an Unheard Voice: A Response to Lee Roy Martin's The Unheard Voice of God." Journal of Pentecostal Theology 18, no. 1 (2009): 7–14. http://dx.doi.org/10.1163/174552509x442110.

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AbstractThis response to Lee Roy Martin's Wesleyan-Pentecostal study of the book of Judges describes the shared context (between Martin and the reviewer) in which Martin developed this original contribution. An overview of Martin's study is presented that applauds the creativity and significance of his work for both Pentecostal scholarship and the wider biblical academy. The response concludes with questions for what remains to be developed in Martin's call, as highlighted in his work on Judges, for a hearing and not just a reading of the biblical text.

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Korzec, Cezary. "The Voice of Geber (Lam 3) in the Panorama of Speaking Voices in the Book of Lamentations." Biblical Annals 11, no. 4 (October 28, 2021): 637–57. http://dx.doi.org/10.31743/biban.12286.

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The present study, acknowledging the centrality of Lam 3 in the book of Lamentations, examines the development of the speaking voice of the geber in this chapter and compares it with other voices speaking in the book. The questioned identity of the geber becomes a model for other ‘voices’: the narrator and the Daughter of Zion. The destruction of the city, carried out by God himself, indicates an exhaustion of the old institutions and the need for a new identity of both the Daughter of Zion and the supporters of the community of the city (i.e., the narrator) in the days of crisis.

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Wedman, Trevor. "God's Voice in a Secular Society." European Judaism 53, no. 1 (March 1, 2020): 10–17. http://dx.doi.org/10.3167/ej.2020.530103.

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The following is a reflection on the way in which we can comprehend the divine in the secular world. The article attempts to show that the concept of God does not necessarily conflict in any way with secularism as such. Rather, the article suggests that the obscuring of God’s voice can be attributed much more to the duelling modernist tendencies of Manichaeism on the one side, and value-nihilism on the other.

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Unger, Matthew P. "Ode to a dying God: Debasement of Christian symbols in extreme metal." Metal Music Studies 5, no. 2 (June 1, 2019): 243–62. http://dx.doi.org/10.1386/mms.5.2.243_1.

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That extreme metal has had a conflictual experience with religion is nothing new. However, extreme metal’s engagement with ‘God’ is much more complicated than mere mockery, disdain or satire. This article will explore, through a close analysis of Celtic Frost’s Monotheist, and Antediluvian’s Cervix of Hawaah and λόγος, the often sincere and thoughtful, yet critical, engagement with God and religion through a very particular voice that I see within the extreme metal ethos. This voice takes the form of deconstructing Christian mythology through the paradoxical aspects of the religious – where the aetiological aspects of a myth are undermined not by reasoned analysis but through the inverted repetition of biblical stories and mythology.

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Martin, Lee Roy. "Hearing the Book of Judges: A Dialogue with Reviewers." Journal of Pentecostal Theology 18, no. 1 (2009): 30–50. http://dx.doi.org/10.1163/174552509x442147.

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AbstractThis response to the reviews of Rickie D. Moore, Walter Brueggemann, and Robert Pope seeks to answer their questions regarding Pentecostal hermeneutics and to expand the conclusions of my book, The Unheard Voice of God. I gratefully acknowledge both the positive reception of my book and the collegial tone of the reviews. The response to Pope revolves around the role of Scripture in the lives of Pentecostals and elements of the Pentecostal approach to the Bible. I address Brueggemann's suggestion that I extend the results of my study to include the entire Deuteronomic History. Finally, a dialogue with Rickie Moore considers more closely the nature of 'hearing' the voice of God through the biblical text.

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Wendy Raphael Roberts. "Demand My Voice: Hearing God in Eighteenth-Century American Poetry." Early American Literature 45, no. 1 (2010): 119–44. http://dx.doi.org/10.1353/eal.0.0097.

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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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Davis, Robert Glenn. "Prayer and the Art of Literature in Anselm of Canterbury’s Proslogion." Representations 153, no. 1 (2021): 68–84. http://dx.doi.org/10.1525/rep.2021.153.5.68.

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This article reads the Proslogion of the medieval theologian Anselm of Canterbury as a drama of seeking and finding God. It guides the reader through a process of rhetorical inventio, with all of its attendant risks, pleasures, and discontents. The text opens a space or gap of desire, speaking in the voice of the soul who seeks anxiously to find (invenire) God but turns up only absence. The “I” who speaks and addresses itself to itself and to God learns not to close that gap but to inhabit it, affectively and intellectually, just as the monastic rhetor must, when he directs his inventive activity to God.

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Pilkington, Christine. "The Hidden God in Isaiah 45:15 — A Reflection from Holocaust Theology." Scottish Journal of Theology 48, no. 3 (August 1995): 285–300. http://dx.doi.org/10.1017/s0036930600036760.

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‘Truly, you are a God who hides himself, O God of Israel, the Saviour’ is a verse which has long held a fascination for theologians. Aquinas, Luther, Brunner, and Barth all speak of a deus absconditus. They all, especially Barth, stress that the main characteristic of God is that he reveals himself. His hiddenness is, therefore, only a means to that end. Faith is necessary before anyone can gain knowledge of God. So Ulrich Simon in his commentary on Second Isaiah, a commentary with a markedly Barthian flavour, takes Isaiah 45:15 as the voice of the nations as they experience what he calls ‘Messianic action’. He writes:

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Kiryushina, Galina. "“this little people of searchers”." Samuel Beckett Today / Aujourd’hui 32, no. 1 (April 17, 2020): 25–40. http://dx.doi.org/10.1163/18757405-03201003.

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Abstract This essay revisits Samuel Beckett’s prose text The Lost Ones by situating it within the broader contexts of anthropology and documentary cinema. The period of its composition (1965–1970) coincides with Beckett’s concentrated work for, and direct involvement in, film and television, an experience that was also reflected in his drama and prose fiction. Reading the text’s narrative voice as adopting the technique of extradiegetic voice-over—the ‘voice of God,’ a common feature of classical documentaries—the essay explores Beckett’s critique of such a representational strategy.

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Borwicz, Michał, and Monika Polit. "Michał Borwicz, Apokryf pod tytułem Josl Rakower mówi do Boga." Zagłada Żydów. Studia i Materiały, no. 3 (December 1, 2007): 287–94. http://dx.doi.org/10.32927/zzsim.236.

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Michał Borwicz's text published in 1955 in “Almanach”, a Yiddish periodical, is the first serious historical and literary analysis, which proves that Josl Rakower Addresses God supposedly an authentic voice from the burning Warsaw ghetto, is apocryphal. It is also the first important, voice in a discussion regarding the need to clearly separate the hic et nunc Holocaust testimonies from literary texts on the Holocaust (written ex post).

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Hershkowitz, Isaac. "The Melody of the Sages: Does God Really Have a Voice?" Review of Rabbinic Judaism 14, no. 1 (2011): 120–28. http://dx.doi.org/10.1163/157007011x564887.

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VAN DEN BELT, HENK. "Scripture as the Voice of God: The Continuing Importance of Autopistia." International Journal of Systematic Theology 13, no. 4 (September 19, 2011): 434–47. http://dx.doi.org/10.1111/j.1468-2400.2011.00593.x.

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Sours, Michael. "Immanence and Transcendence in Divine Scripture." Journal of Bahá’í Studies 5, no. 2 (March 1, 1992): 13–56. http://dx.doi.org/10.31581/jbs-5.2.438(1992).

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Various anthropomorphic and naturalistic symbols are used in biblical, quranic, and Baha'i scriptures to depict theophanies--the appearance of God and the divine in the realm of creation. Many of the same theophanic symbols that appear in biblical and quranic scriptures are used in the writings of Baha'u'llah to communicate Baha'u'llah's own divinity and to connect His ministry with past rdemptive history. Such symbols include and "angel," "fire," and the prophets' claims to be God incarnating symbolically the "face" or "voice" of God. This article examines the theological significance of some of these symbols, giving special emphasis to how thet are used by Baha'u'llah to convey the immanence or transcendence of God and to create continuity between His own revelation and past revelations.

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Caufield, Catherine. "Emancipatory Possibilities beyond Kyriarchy." Fieldwork in Religion 10, no. 2 (March 29, 2016): 209–31. http://dx.doi.org/10.1558/firn.v10i2.27731.

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María, a self-sufficient Mexican Christian woman, understands her life in terms of her relationship with God. Giving María voice as directly as possible, locating her within her cultural context of contemporary Mexico, and considering her conceptualization of God through the lens of critical theory, crevices are revealed where the light of transcendence shines through. This permits, however briefly, possibilities for reconciliation and resistance to the kinds of kyriarchal domination that are reflected in María’s particular story.

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Loewen, Jacob A. "The Hopi “Old Testament” a First-Person Essay." Missiology: An International Review 23, no. 2 (April 1995): 145–54. http://dx.doi.org/10.1177/009182969502300202.

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This essay focuses on a concern that many tribal societies voice, namely, that their ancestors had a covenant with God much like that of the Old Testament Hebrews. They feel that their original contract with God was condemned when Christianity came and that they were given a choice either to become Christian and be saved or to remain Hopi and be lost. They could not be both! Does the gospel not make Hopis better Hopis, Zulus better Zulus, etc.?

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Vidauskytė, Lina. "RELIGINĖ PATIRTIS: HIEROFANIJA AR HIEROFONIJA?" Religija ir kultūra 10 (January 1, 2012): 105–13. http://dx.doi.org/10.15388/relig.2012.0.2737.

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Oralinėje tradicijoje žmogaus sensorika yra orientuota kitaip, nei vizualinėje kultūroje. Pirmenybė yra teikiama balsui, akustinėms, ritminėms audialinės juslės savybėms. Ši sensorinė kombinacija veikia visose srityse, nes tokia yra būtinybė. Religijoje balsas taip pat atlieka lemiamą vaidmenį. Dievas kreipiasi į žmogų, kaip ir žmogus kreipiasi į Dievą. Tačiau ši kadaise pamatinė audialinė religinė patirtis buvo išstumta rašto kultūros. Straipsnyje keliamas religijotyroje plačiai vartojamos sąvokos „hierofanija“ adekvatumo įvardijant religinės patirties specifiką klausimas.Pagrindiniai žodžiai: hierofanija, hierofonija, oralumas, balsas, šventybė. RELIGIOUS EXPERIENCE: HIEROPHANY OR HIEROPHONY Lina Vidauskytė SummaryThe human sensorial system in oral society and tradition is oriented differently than in visual culture. Priority is given to voice and to the rhythmical property of the auratic organ of sense. Such sensorial combination is necessary in all areas of oral society and its culture. Voice plays one of the most important roles in religion. God addresses the human, and the human appeals to God. Yet this basic auratic religious experience was displaced by written culture. Thus, the main question of this paper is the suitability of term “hierophany” (which is widely used in religious studies) for naming the specificity of religious experience.Keywords: hierophany, hierophony, orality, voice, sacrum.

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Hussain, Taniya. "God's Voice in a Secular Society." European Judaism 53, no. 1 (March 1, 2020): 18–27. http://dx.doi.org/10.3167/ej.2020.530104.

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This article addresses the problem of defining the terms ‘secularism’ and ‘religion’ and the difficulty of accepting the strict separation of religion from politics that some say is needed for a truly secular society. It offers a ‘relationship model’ for religion that sees it as the practice of balancing the responsibilities arising from the relationships between oneself, God, fellow human and living beings and the environment. Examining the attitudes of the Founding Fathers of European secularism, it argues that secular society can only exist if we face the shadows of our colonial past and the literalist theological narrative which is quickly being digested within some Muslim communities. This narrative and how it is affecting Muslim communities in Europe, as well as the shadows of the colonial past, pose a danger to secular society and affects all communities across Europe and these are conversations that need to be held.

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Moberly, R. W. L. "To Hear the Master's Voice: Revelation and Spiritual Discernment in the Call of Samuel." Scottish Journal of Theology 48, no. 4 (November 1995): 443–68. http://dx.doi.org/10.1017/s0036930600036358.

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The call of Samuel in the temple at Shiloh (1 Sam. 3) is probably one of the better known stories of the Old Testament. There is an obvious imaginative appeal about the mysterious voice of God coming to a child who is unable to understand what is happening and yet who becomes able to hear the word of God for himself. But although the story has received frequent commentary in recent Old Testament scholarship, and has even had a monograph devoted to it by R. Gnuse, the most memorable part of the story, God's repeated calling to Samuel and Samuel's running to Eli, has received relatively little attention. This paper will try to remedy that omission.

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Heyns, J. A. "Enkele opmerkinge oor die gewete." Verbum et Ecclesia 14, no. 1 (September 9, 1993): 84–96. http://dx.doi.org/10.4102/ve.v14i1.1277.

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Some remarks on conscienceThe phenomenon of the human conscience has been not only the object of penetrating analysis through the centuries, but also a highly abused human faculty. The question can be asked: is conscience concerned only with man’s relation to himself, or also with man’s relation to Cod and to other men and even to institutions such as the state and the church? To certain people conscience pretends to be the voice of God within them and therefore the standard for the relation to other men. But in this case man himself became God.

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Racine, Maria J. "Voice and Interiority in Zora Neale Hurston's Their Eyes were Watching God." African American Review 28, no. 2 (1994): 283. http://dx.doi.org/10.2307/3042000.

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Dingwaney Needham, Anuradha. "‘THE SMALL VOICE OF HISTORY’ IN ARUNDHATI ROY'STHE GOD OF SMALL THINGS." Interventions 7, no. 3 (November 2005): 369–91. http://dx.doi.org/10.1080/13698010500268072.

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Abril, Michael Anthony. "“Heaven and Earth Conspire”: Grace and Nature in Sor Juana's The Divine Narcissus." Horizons 46, no. 2 (December 2019): 296–322. http://dx.doi.org/10.1017/hor.2019.107.

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This essay highlights the dynamic theology of nature and grace expressed within The Divine Narcissus by Sor Juana Inés de la Cruz (1651–95). Inspired by thinkers such as Augustine and Bernard of Clairvaux and, later in her life, an emphasis on the Immaculate Conception, she details an aesthetic relationship between grace and nature: human nature is created to reflect, in grace, the perfect beauty of the incarnate Son of God. Moreover, by securing positive roles for the contributions of women and for indigenous Mexican religious devotion, she highlights the way in which this dynamic between nature and grace recovers the authentic voice of the least in society—those whose voices have been unjustly suppressed by violent domination.

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Bulić, Halid. "Voice Management In The Mawlid By Mirza Safvet-Beg Bašagić." Slavica Lodziensia 1 (November 14, 2017): 77–93. http://dx.doi.org/10.18778/2544-1795.01.07.

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Mawlid is a poetic literary work about the birth and life of the Muhammad, the Messenger of God. Mawlid by Mirza Safvet-beg Bašagić is one of the most signifi cant mawlids written in the Bosnian language. The text of the Mawlid is analyzed from the perspective of literary pragmatics. The paper takes into consideration the relationship between the author and narrator in the text and voice management in the Bašagić’s Mawlid.

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Wrigley-Carr, Robyn. "Mature Spirituality According to von Hügel: A Practitioner's Voice." Pacifica: Australasian Theological Studies 21, no. 3 (October 2008): 329–46. http://dx.doi.org/10.1177/1030570x0802100306.

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Baron Friedrich von Hügel (1852–1925) is best known as a religious philosopher from the late nineteenth and early twentiethth century. Less well known is von Hügel's work as a spiritual director, which some have suggested underlies his entire religious philosophy. This article seeks to examine aspects of von Hügel's understanding of the nature of mature spirituality as exemplified in his practice of spiritual direction: his theology of God and the necessary response of adoration; the three elements of religion, suffering well, humility, cultivating non-religious interests and leisurely spirituality.

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Pramuk, Christopher. "II. The Question of God in the Struggle for Racial Justice." Horizons 48, no. 1 (May 17, 2021): 172–94. http://dx.doi.org/10.1017/hor.2021.7.

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In March 1943, having narrowly escaped Europe three years earlier, Abraham Joshua Heschel published “The Meaning of This War,” his first essay in an American publication. The essay shows, quite remarkably, his full command of literary English. It also shows, as biographer Edward Kaplan remarks, that Heschel “had found his militant voice.” “Emblazoned over the gates of the world in which we live,” the essay begins, “is the escutcheon of the demons. The mark of Cain in the face of man has come to overshadow the likeness of God. There have never been so much guilt and distress, agony and terror. At no time has the earth been so soaked with blood.” Heschel's extraordinary life's witness, his whole body of work, traverses precisely this anthropological and theological knife's edge: The mark of Cain in the face of man has come to overshadow the likeness of God. Where is God? Or better, Who is God? in relation to the rapacious misuse and idolatrous distortion of human freedom? Or simply, Is God?

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Journal articles on the topic 'Voice of God'

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