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Crane, Jonathan Lake, and Christine S. Davis. "Walking and Talking With the Lord: Teleological Curation, Salvation, and the Billy Graham Library." Cultural Studies ↔ Critical Methodologies 19, no. 1 (December 5, 2017): 15–26. http://dx.doi.org/10.1177/1532708617745093.
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This article offers a critical auto-ethnography of Charlotte’s extensive Billy Graham Library complex, sculpted grounds, and memorial garden. Opened in 2007 and designed as an “ongoing Crusade,” the Billy Graham Library is a notable Evangelical archive. All historical sites are wellsprings curated to convey and preserve a compelling narrative through line that encompasses the meaning of the assembled artifacts on display. The museum is also constructed to win souls to God and bring all visitors to a personal relationship with Jesus Christ, and, we suggest, to usher visitors to an irredentist vision of Christ’s kingdom.
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Tani'i, Ongki, and Mangadar Simbolon. "The Method of Evangelizing Jesus." Journal Didaskalia 6, no. 1 (May 1, 2023): 30–38. http://dx.doi.org/10.33856/didaskalia.v6i1.301.
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Humans have fallen into a slump of sin resulting in extraordinary effects in various aspects so that happiness and prosperity are difficult to obtain. If sin is allowed to continue to run rampant then all humans will perish as a result of sin. God provides a solution to get out of sin, which is to come to Jesus Christ. The problem is that not everyone is aware of their sinfulness which leads to destruction, for this reason evangelism is needed to win their souls to salvation. And the best method of evangelism is the method practiced by Jesus Christ. The purpose of this research is for every follower of Jesus to understand his responsibility for the mission of salvation and know a good method of evangelism, by reconstructing the evangelism method in John 4:1-42 based on what Ellen White wrote about Jesus' evangelism method. This research method uses qualitative methods through a review of literature studies. Evangelism is the Great Commission that Jesus conveyed to His disciples and people before ascending to heaven. Evangelism is the responsibility of every Christian, to bring everyone to Christ. Evangelism is the mission of salvation that Jesus declared to lead people to receive His grace.
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Nessy, Jeffry Octavianus. "Pandangan Rasul Paulus terhadap Penganiayaan yang Dialami Orang Kristen." Teokristi: Jurnal Teologi Kontekstual dan Pelayanan Kristiani 1, no. 1 (May 29, 2021): 25–38. http://dx.doi.org/10.38189/jtk.v1i1.121.
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This article discusses the persecution of believers based and experienced by Paul. As the Lord Jesus has been persecuted, so believers as followers of Christ will be persecuted. Throughout the history of Christianity,it has been proven that believers often experience obstacles and suffering in carrying out their worship. For believers the persecution is not a defeat or even punishment, but a victory. The inhibition and suffering experienced by believers is certainly known by God. God has such a wonderful purpose that he allows the persecution of His children. The purpose is for the glory of Christ to mature believers spiritually, to create the unity of the body of Christ, the church is growing, and evangelism is growing to win souls for the glory of His name. The progress of the gospel is not determined by any circumstances or anyone’s motivation because what the Lord has opened, no man can ever shut.Artikel ini membahas tentang penganiayaan terhadap orang percaya dan yang dialami oleh Paulus. Sebagaimanana Tuhan Yesus telah dianiaya, demikian juga orang-orang percaya sebagai pengikut Kristus akan dianiaya. Di sepanjang sejarah kekristenan terbukti bahwa orang-orang percaya sering mengalami penghambatan serta penderitaan dalam menjalankan ibadahnya. Bagi orang percaya,penganiayaan bukanlah merupakan suatu kekalahan atau bahkan hukuman, melainkan kemenangan. Penghambatan dan penderitaan yang dialami oleh orang percaya tentu diketahui oleh Allah. Allah mempunyai maksud yang indah sehingga ia mengijinkan terjadinya penganiayaan terhadap anak-anak-Nya. Tujuan itu adalah untuk kemuliaan Kristus yang mendewasakan orang-orang percaya dalam rohani, mencipakan kesatuan tubuh Kristus, gereja semakin bertumbuh, serta penginjilan yang semakin berkembang untuk memenangkan jiwa bagi kemuliaan nama-Nya. Kemajuan Injil tidak ditentukan oleh situasi apapun atau motivasi siapapun karena apa yang sudah Tuhan bukakan, tidak ada siapapun juga yang akan bisa menutupnya.
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GP, Harianto. "Mission in Suffering Context." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 3, no. 2 (December 31, 2019): 73–94. http://dx.doi.org/10.51730/ed.v3i2.17.
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AbstractThis study aims to examine the mission in the context of suffering related to about theology of suffering, its context in Indonesia and its implications for mission in Indonesia. In connection with the goal, the results of the study show that suffering is the pressure faced by someone who comes from outside himself to exert a good influence on that person. The suffering of non-believers is different. If non-believers are suffering because of the world, but if believers suffer because of Christ. The suffering experienced by believers in Indonesia is indeed the Great Commission of Christ. Believers and the church are obliged to do God's mission is to win souls who are lost in their suffering by being a witness of God and dialogue to preach the gospel.Keywords: Mission; Suffer; Church; BelieversAbstractPenelitian ini bertujuan mengkaji mengenai misi dalam konteks penderitaan berkaitan dengan seputar teologi penderitaan, konteksnya di Indonesia dan implikasinya terhadap misi di Indonesia. Berkaitan dengan tujuan, hasil penelitian menunjukkan bahwa penderitaan ialah tekanan yang dihadapi seseorang yang datang dari luar dirinya untuk memberikan pengaruh yang baik kepada orang tersebut. Penderitaan orang yang bukan percaya dengan orang percaya berbeda. Kalau orang yang bukan percaya adalah penderitaan karena dunia tetapi kalau orang percaya menderita karena Kristus. Penderitaan yang dialami orang-orang percaya di Indonesia adalah memang amanat Agung Kristus. Orang percaya maupun gereja wajib melakukan misi Allah adalah memenangkan jiwa-jiwa yang tersesat dalam penderitaannya dengan cara adalah menjadi saksi Allah dan dialog untuk memberitakan Injil. Kata Kunci: Misi; Penderitaan; Gereja; Orang Percaya
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Sajedi, Akbar, and Jawad Nemati. "You are asked A Content Analysis of the Qur'ānic Verses about Inquiring of the Prophet Muhammad." International Journal of Multicultural and Multireligious Understanding 9, no. 12 (December 10, 2022): 55. http://dx.doi.org/10.18415/ijmmu.v9i12.4199.
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Questioning can be a good starting point for a conversation and an interaction, particularly when it is needed and done deliberately. As one of the best expressive methods, questioning and answering is commonly used in Qur'ān. On the whole, 1260 explicit and implicit questions are asked in Qur'ān. Only in 18 chapters out of 114 chapters of Qur'ān, no question is asked. The questions have different addressees. Sometimes God inquires of the man; sometimes the Angles address God; some other times people ask one another. In some cases, people ask the Prophet (PBUH) their questions which are posed in either simple present tense "Yas'alunaka" or simple past tense "Sa'alaka". Out of thirteen questions, twelve questions were in the simple present and only one was posed in the simple past tense. In the present study, the researchers analyzed these questions based on Tafsīr-e-Nemunih and al-Mizān fī Tafsīr al-Qur'ān commentaries. The topics around which these questions mainly revolve include God, the phases of the moon, things to be spent in the way of God, War in the Holy months, win and gambling, Orphans, menses, lawful foods, Resurrection Day, spoils of war, soul, Dhul Qarnayn, and the mountains. The Prophet's (PBUH) wise responses to the questions and his concern about the needs of the audience in responding are two important findings of the study. Furthermore, the analyses showed how the Holy Prophet (PBUH) turned the threats into opportunities when someone asked undue questions and made the most of those opportunities.
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Situmorang, Selvira Atika, and Yanto Paulus Hermanto. "Peran Gereja dalam Meningkatkan Peran Misi Penginjilan Jemaat." Teokristi: Jurnal Teologi Kontekstual dan Pelayanan Kristiani 2, no. 2 (December 30, 2022): 137–49. http://dx.doi.org/10.38189/jtk.v2i2.345.
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AbstractChristianity and the church have an important role to play in enhancing godlike missions by carrying out the commandments of God's Great Commission. The gospel as good news and the tidings of joy for the world and the multitude must then be preached, and evangelism as the commandment of the Great Commission to be worked out. The importance of the Church's role in enhancing the role of the Congregational Evangelism Mission, because the Church has now begun to lose its essence and purpose for preaching the gospel, and making disciples of each congregation in order to win many souls for God. The existence of a leadership figure in a Church or mission body also affects the role of the congregation in carrying out its mission, the need for a leader or shepherd who can foster, guide, guide, and motivate the congregation. The strategies, methods, and models described in this discussion may be able to help the role of the church in the role of its congregation's mission. AbstrakKekristenan dan gereja memiliki peran penting dalam meningkatkan misi bagi Tuhan dengan melaksanakan perintah Amanat Agung Tuhan. Injil sebagai kabar baik dan berita sukacita bagi dunia dan orang banyak maka haruslah itu diberitakan,dan penginjilan sebagai perintah Amanat Agung yang harus dikerjakan. Pentingnya peran gereja dalam meningkatkan peran Misi Penginjilan Jemaat, karena gereja sekarang ini sudah mulai kehilangan esensi dan tujuan untuk memberitakan Injil, dan memuridkan setiap jemaat agar dapat banyak memenangkan jiwa-jiwa bagi Tuhan. Adanya sosok kepemimpinan dalam sebuah Gereja atau badan misi juga mempengaruhi peran jemaat dalam menjalankan misinya, dibutuhkannya sosok pemimpin atau gembala yang dapat membina, menuntun, membimbing, dan memotivasi jemaat. Strategi, metode, dan model yang sudah dijelaskan dalam pembahasan ini kiranya dapat membantu peran gereja dalam peran misi jemaat.
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Thomas, Pradip. "Selling God/saving souls." Global Media and Communication 5, no. 1 (April 2009): 57–76. http://dx.doi.org/10.1177/1742766508101314.
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Johnson, David Kyle. "DOES GOD EXIST?" Think 21, no. 61 (2022): 5–22. http://dx.doi.org/10.1017/s1477175621000415.
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In ‘Do Souls Exist?’ and ‘Does Free Will Exist?’ I laid out the reasons most philosophers doubt the existence of souls and free will. Here, in ‘Does God Exist?’, to complete the trilogy, I will lay out the reasons most philosophers doubt the existence of God: the best arguments for God fail, the most well-known argument against God succeeds, and philosophers are not keen to take things on faith.
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Grupp, Jeff. "Why God Did Not Choose All Souls." Philosophy and Theology 32, no. 1 (2020): 93–117. http://dx.doi.org/10.5840/philtheol2021714137.
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An analysis of Scripture uncovers a new model of God’s election and predestination of souls, which fits under the umbrella of the Calvinist theologies, but where this model involves an answer to the long-standing question of why God chose some, rather than all. It will be explored how before souls were elected (or condemned), God looked at them and knew them in a pre-election state, which God used to predestine each soul in physical reality. This analysis reveals why it could be no other way but where God only would choose some, rather than all souls during the physical embodiment stage of the soul, and the vexing centuries-old Calvinist question of why God elected some not all has an answer.
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McLaughlin, Brian P. "The connectionism/classicism battle to win souls." Philosophical Studies 71, no. 2 (August 1993): 163–90. http://dx.doi.org/10.1007/bf00989855.
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Sandelands, Lloyd E. "Evolution's lost souls." Behavioral and Brain Sciences 29, no. 5 (October 2006): 484–85. http://dx.doi.org/10.1017/s0140525x06479103.
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The target article speaks loudest about what it cannot see – that man exists in God. Its claim that supernatural beliefs are “evolved errors” rests on unwarranted assumption and mistaken argument. Implications for evolutionary study are considered.
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SWINBURNE, RICHARD. "The argument from souls to God." Religious Studies 51, no. 3 (August 14, 2015): 293–305. http://dx.doi.org/10.1017/s0034412515000232.
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AbstractHumans are pure mental substances, that is essentially souls, who have a rich mental life of sensations, thoughts, intentions, and other pure mental events, largely caused by and sometimes causing events in their brains and so in their bodies. God has reason to create humans because humans have a kind of goodness, the ability to choose between good and evil, which God himself does not have. The existence of these causal connections between mental events and brain events requires an enormous number of separate psychophysical laws. It is most improbable that there would be such laws if God had not made them. Each soul has a thisness; it is the particular soul it is quite independently of its mental properties and bodily connections. So no scientific law, concerned only with relations between substances in virtue of their universal properties, could explain why God created this soul rather than that possible soul, and connected it to this body. Yet a rational person often has to choose between equally good alternatives on non-rational grounds; and so there is nothing puzzling about God choosing to create this soul rather than that possible soul. Hence the existence of souls provides a good argument for the existence of God.
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Rizal, Abdi. "TAZKIYAH AL-NAFS SEBAGAI TERAPI DALAM PERMASALAHAN MASYARAKAT MODERN." JURNAL AL-AQIDAH 14, no. 2 (December 1, 2022): 120–28. http://dx.doi.org/10.15548/ja.v14i2.4705.
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Man is a creature of God who was made as caliph of God on this earth. In order to become a caliph or messenger of God on this earth, people must always strive to purify themselves or their souls must be clean from all reprehensible actions. Thus, a soul that has been dirty and far from praiseworthy deeds will not reach union with the Creator. The term for the purification of the soul in the study of Sufism is Tazkiyah An-Nafs. To get closer to God, people must first purify their souls. This type of research is literature research using primary data sources and secondary data. The results of this research explain that in order to get closer to God, humans must first purify their souls through three steps, namely takhalli, tahalli and tajalli. By carrying out the three processes above, humans will achieve soul purification and unite with the Creator. Furthermore, this Tazkiyah An-Nafs can also be used as a therapy in all problems that occur in modern society. This can be seen in acts of patience, repentance, contentment and so on.
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Ponnuthurai, Samitham, and Vigneswary Pavanesan. "Explication of the Truth of PATHI in Saiva Siddhanta." Shanlax International Journal of Tamil Research 8, no. 1 (July 1, 2023): 61–70. http://dx.doi.org/10.34293/tamil.v8i1.6630.
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Among the triple entities of PATHI (GOD), PASU (SOUL(S) and PAASAM Among the triple entities of PATHI (GOD), PASU (SOUL(S) and PAASAM (RESTRAIN(S) of SAIVA SIDDHANTA, this research paper deals with PATHI. All of these triple entities are eternal. PATHI, the God of Saiva Siddhanta is SIVAM. SIVAN is the same. That which is related to SIVAM is SAIVAM, says Thirumanthiram. The Ultimate God of SAIVAM is SIVAN. He is the SUPREME. SAIVA SIDDHANTA explains the way to reach him. PASU, the soul(s) released from its PAASAM, the restrain(s) and merges with PATHI, the Supreme is MUKTHI, the state of fullest potency - liberation. This is the Supreme Bliss SAAYUCHCIYAM of ULTIMATE LIBERATION – PARA MUKTHI, says Thirumanthiram. This is the state of those reached the feet of the Lord by realizing His Real State Itself – THAT-SIVAM. This state of non-dual union of the two is comparable to the conjunction of the two Tamil words THAAL(The feet of the Lord) + THALAI (Head of the devotee) becoming one word THAADALAI. The SUPREME LOVE (KARUNAI) of the God PATHI is the one that helps the souls to attain this state of their fullest potency - liberation. PATHI, the God provides the souls with THANU – the body, KARANA – the instruments, PUVANA – the place – universe and BHOGA – the objects of experience, to experience as per their individual twin karma to consume the fruits of it. All these are products of MAYA as such they are called MAYEYAM. Going through this, the sprit soul gains PAASA JNANA – the worldly intelligence, PASU JNANA – the spiritual intelligence and then reaches the states of equanimity of karma – IRU-VINAI-OPPU and ripening of the Restrains ready to be removed – MALA-PARI-PAAGA for the Descent of the Salvic Potency of the God – SAKTHI-NIPAADHA ultimately to attain the SUPREME INTELLIGENCE of SIVA – PATHI JNANA. PATHI, the God inseparable with His unblemished, unconditional, unlimited supreme Love – SAKTHI, bestows the souls with His state of Supreme Intelligence – PATHI JNANA. PATHI, the God both through his REAL FORM/NATURE – SWA-RUPA/ SOROOPA LAKSHANA and OFFICIAL FORM/NATURE – THADATHTHA LAKSHANA graces the souls. God in his real form - SWA-RUPA/SOROOPA STATE is all pervasive, neither of any form nor formless and no descriptions. This STATE OF SUPREME SELF IN ITSELF is called SUDDHA SIVAM – THE PURE STATE. The same God in his official form – THADATHTHA state, assumes nine different forms for three different actions – LAYA – bestowing immersion in him, BHOGA - bestowing worldly enjoyments and ADIGAARA – bestowing status of power for the souls. The same takes the form of our ultimate GURU to grace.
As per the concept of SAT-KARYA-VAADHA, there is no effect without a cause, as such PATHI, the God is the Intelligence behind the creation, sustenance and dissolution of the universe as the Efficient cause – NIMITHTHA-KAARANAM. He is the cause of all these (again and again) after recurrent cycles of complete destruction, as such He, the God of Dissolution is praised as the HEAD of ALL. As per the concept of SAT-KARYA-VAADHA, there is no effect without a cause, as such PATHI, the God is the Intelligence behind the creation, sustenance and dissolution of the universe as the Efficient cause – NIMITHTHA-KAARANAM. He is the cause of all these (again and again) after recurrent cycles of complete destruction, as such He, the God of Dissolution is praised as the HEAD of ALL. The Supreme PATHI described in Saiva Siddhanta stands out as Omniscient cause of the all causes and actions bestows the souls with His GRACE – THIRU-ARUL. It redeem the souls by making them one with Him. It Transforms the SEEVAN, the soul by bestowing SIVAHOOD – SIAVATHTHUVAM – the godly state of INFINITE BLISS – SIVA-ANANDAM under Him. This is the Ultimate State of Non-dual Realization – ADVAITA-MUKTHI. The Real role of God in Saiva Siddhanta is to provide the souls with respective bodies, instruments, objects of enjoyment and place in multiple births until they mature enough through experience - MALAPARI-PAAGA, to bestow SIVAHOOD – the godly state ultimately. This is the True Nature of God -PATHI in Saiva Siddhanta.
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PUCZYŁOWSKI, Krzysztof. "OCZYSZCZENIE DUSZ POCZĄTKUJĄCYCH – PIERWSZYM OKRESEM ŻYCIA DUCHOWEGO WEDŁUG RÉGINALDA GARRIGOU-LAGRANGE OP." Civitas et Lex 11, no. 3 (September 29, 2016): 59–70. http://dx.doi.org/10.31648/cetl.2314.
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Being indebted to the thought of R. Garrigou-Lagrange, this article shows the way of cleansinghuman souls which allows them to enter into a new stage of spiritual life. It concludes that sucha cleansing requires from the souls a greater love for God and a disregard of themselves. Such aneffort seems to be worthy of being made even in opposition to the promises of the world, since itguarantees them the experience of God who transcends the world.
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Abdullah, Abdullah. "Listening to the Qur’an and its effect on the Soul between the past and the present." Islamic Sciences Journal 13, no. 4 (March 17, 2023): 280–96. http://dx.doi.org/10.25130/jis.22.13.4.3.13.
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Praise be to God whose righteous grace is completed, and peace be upon the final Prophet with whom God sealed the messages, and upon his family and companions and those who followed them in goodness until the Day of Miqat, and after:
This research deals with listening to the Noble Qur’an, and listening to the Noble Qur’an has a profound effect on bringing the servant closer to his Lord - the Exalted and Most High -; Hearing the Noble Qur’an brings joy and happiness to the soul, and elevates it to the highest levels. The examples of the impact of the Noble Qur’an on souls are numerous, regardless of time and place, whether the souls are infidels or believers, and whether Arab souls know and taste Arabic the language of the Noble Qur’an, or they are almost non-Arab souls who know nothing about Arabic.
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Coghlan, Peter. "Persons, Souls and Embryos." Pacifica: Australasian Theological Studies 6, no. 2 (June 1993): 165–77. http://dx.doi.org/10.1177/1030570x9300600204.
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The first part of this paper offers comments on the current debate within the Catholic church over the point in the development of the human embryo when ensoulment takes place. Interest is not so much in trying to determine the point of ensoulment as in clarifying the concept of ensoulment (animation, hominization) as inherited from Aristotle and Aquinas. This clarification leads to the second part of the paper, a discussion of some problems with the traditional Catholic notion of the soul as a spiritual principle “created immediately…by God”.
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Thomas, Emily. "THE SPATIAL LOCATION OF GOD AND CASPER THE FRIENDLY GHOST." Think 8, no. 21 (2009): 53–61. http://dx.doi.org/10.1017/s1477175608000377.
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Timpe, Kevin. "‘Upright, Whole, and Free’: Eschatological Union with God." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 2 (December 22, 2018): 60–76. http://dx.doi.org/10.14428/thl.v2i2.2123.
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In the closing canto of the Purgatorio in his Divine Comedy, Dante Alighieri describes the souls preparing to enter heaven as “new, remade, reborn, … perfect, pure, and ready for the Stars [i.e., heaven].” But what exactly would it mean for a human soul to be morally perfect and in perfect union with the divine will? Furthermore, if the soul fit for heaven is perfectly united with God, what sense does it make to think that individual retains their free will? In this talk, I assume a number of Christian claims about the Beatific Vision and argue that not only do the souls fit for heaven retain their freedom, but that they are in sense ‘more free’ despite their inability to do certain actions.
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Penner, Ken M. "Philo’s Eschatology, Personal and Cosmic." Journal for the Study of Judaism 50, no. 3 (August 29, 2019): 383–402. http://dx.doi.org/10.1163/15700631-15021258.
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AbstractAlthough first-century writings in the New Testament, Dead Sea Scrolls, and the pseudepigrapha are widely recognized for their descriptions of the ultimate destiny of individuals and the world, the views of Philo of Alexandria do not get the same attention. To situate the apocalyptic eschatologies of Jesus, the Qumran sectarians, and Enoch in their context, we must compare them to the eschatology of this contemporary Hellenistic Jew. I demonstrate that Philo’s eschatology is shaped by two convictions: (1) that God is good and can do no evil, and (2) virtue must be developed within people in this life. These convictions entail that the purpose of punishment must be solely for correction, and that God provides unlimited opportunity for souls to improve. Philo held that reincarnation provides just such an ever-improving spiral in which souls finally become wise by honoring God and consequently the world becomes a peaceful, prosperous paradise.
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Noia, Justin. "In the Beatific Vision, both Freedom and Necessity." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 2 (December 22, 2018): 77–96. http://dx.doi.org/10.14428/thl.v2i2.2113.
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According to Aquinas, the souls in heaven (hereafter, the blessed) are both necessitated (i.e., determined) and free in their choice to love God. But if Aquinas is right, it may seem that we cannot give an incompatibilist account of the freedom of the souls in heaven to love God. Roughly put, incompatibilism is the thesis that free will is incompatible with determinism. In this paper, I take inspiration from Kevin Timpe and Timothy Pawl’s account of the impeccability of the blessed to argue for a more refined view of incompatibilism, consistent with some of the literature, according to which free will is compatible with a certain kind of determinism. I then modify Timpe and Pawl’s account along Thomistic lines, removing a problematic character-based contingency, to argue that anyone, regardless of character, is necessitated to love God in the beatific vision – necessitated in a sense consistent with incompatibilism.
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Gibson, J. C. L. "The Book of Job and the Cure of Souls." Scottish Journal of Theology 42, no. 3 (August 1989): 303–17. http://dx.doi.org/10.1017/s0036930600032014.
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Though his example is warmly commended in the Epistle of James (5.11), Christian piety has never been altogether comfortable with the Job whose sterling patience in adversity is set forth in the book's first two chapters. The man who is there shown suffering bravely the loss of property and family and the onset of disease of a kind that in these distant days had the sentence of death written over it, yet steadfastly refuses to blame God for such disasters, is certainly admired. But his dauntless sentiments of 1.21, The Lord gave, and the Lord has taken away; blessed be the name of the Lord, and of 2.10, What? Shall we receive good at the hand of God, and shall we not receive evil? — the latter in response to his wife who, unable to put up with his agonies any longer, calls on him to curse God and be done with it all — are just too hard to take. A hymn made out of a similarly passive sounding Old Testament text like My times are in thy hand (Ps. 31.15) is one thing. But Job's insistence on implicating God directly in the tragedies that may befall a good man is quite another thing. I doubt, therefore, whether these texts from Job chapters 1 and 2 figure much in the pastoral care of the sick and the bereaved in the modern Church, though in sturdier ages it seems that they did.
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Soesilo, Yushak. "Pentakostalisme dan Aksi Sosial: Analisis Struktural Kisah Para Rasul 2:41-47." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 2, no. 2 (April 23, 2018): 136. http://dx.doi.org/10.30648/dun.v2i2.172.
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Abstract. The Pentecostal Movement is a Christian movement that puts the power and work of the Holy Spirit at the first place. This movement sought to bring back the biblical Christianity as experienced by the early church. As the early church experienced a rapid growth of new souls, so it is with today's Pentecostal churches. The problem that arises is often in the effort to win the soul there is a dichotomy between power ministry, as emphasized by the Pentecostal movement, with social action. Some churches emphasize only one aspect of the ministry. Through a structural analysis approach to Acts 2: 41-47 the researcher seeks to find the ideal formulation in an attempt to win souls as in the experience of the early church. Through this approach the result is that the power ministry and social action must be carried out by the church at the same time and in balance that ultimately make the effort to win souls effectively.Abstrak. Gerakan Pentakostalisme adalah gerakan orang Kristen yang mengutamakan kuasa dan karya Roh Kudus. Gerakan ini berusaha untuk mengembalikan kekristenan yang Alkibiah sebagaimana yang dialami oleh gereja mula-mula. Sebagaimana gereja mula-mula yang mengalami pertumbuhan jiwa baru yang pesat, demikian halnya dengan gereja-gereja Pentakosta masa kini yang juga mengalaminya. Permasalahan yang muncul adalah seringkali dalam usaha untuk memenangkan jiwa ada dikotomi antara pelayanan dengan kuasa, sebagaimana yang ditekankan oleh gerakan Pentakostalisme, dengan aksi sosial. Beberapa gereja menekankan hanya pada satu segi dari pelayanan tersebut. Melalui pendekatan analisis struktural terhadap Kisah Para Rasul 2:41-47 peneliti hendak mencari formulasi yang ideal dalam usaha untuk memenangkan jiwa sebagaimana pengalaman gereja mula-mula. Melalui pendekatan tersebut diperoleh hasil bahwa pelayanan kuasa dan aksi sosial harus dijalankan oleh gereja secara bersamaan dan seimbang yang pada akhirnya membuat usaha untuk memenangkan jiwa berlangsung secara efektif.
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Wong, Kevin W. "Pairing Problems: Causal and Christological." Perichoresis 19, no. 2 (June 1, 2021): 99–118. http://dx.doi.org/10.2478/perc-2021-0013.
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Abstract Trenton Merricks has objected to dualist conceptions of the Incarnation in a similar way to Jaegwon Kim’s pairing problem. On the original pairing problem, so argues Kim, we lack a pairing relationship between bodies and souls such that body A is causally paired with soul A and not soul B. Merricks, on the other hand, argues that whatever relations dualists propose that do pair bodies and souls together (e.g. causal relations) are relations that God the Son has with all bodies whatsoever via his divine attributes (e.g. God the Son could cause motion in any and all bodies via his omnipotence). So if we count these relations as sufficient for embodiment, then dualism implies that God the Son is embodied in all bodies whatsoever. I shall argue that while the original pairing problem might be easily answerable, the Christological pairing problem is not and that dualists must shift some of their focus from the defense of the soul’s existence to explicating the nature of the mind-body relationship.
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Jezierski, Artur. "Świętość człowieka w nauczaniu Kościoła Prawosławnego." Elpis 12 (2010): 97–108. http://dx.doi.org/10.15290/elpis.2010.12.08.
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What are sanctity and transfiguration of human being? In what way we can define these concepts?Human plays active role in such process. The Holy Bible accepts free choice of human between Good and Evil, as a natural condition of human responsibility. In what way Saints practiced their asceticism and approached to transfiguration of their souls and bodies? mysteries of Saints were penance and humility.The true aim of Christian life are gathering the Holy Ghost and being in unity with Him. Shortage of food, pray to God, charity and all Good which we do in the name of Jesus Christ are means to unification process with the Holy Ghost.The true aim of our life is transfiguration process which concerns ours souls and bodies.We will be punish for lack of success in such transfiguration and for not becoming as a Jesus Christ on the base of His grace.unity with God, feeling of God presence, love to every human being are necessary attributes of human sanctity and necessary conditions for human transfiguration.
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Shevtsov, N. V. "Mir Bozhiy magazine and Russian culture in the late 19th – early 20th century." Concept: philosophy, religion, culture 4, no. 2 (July 31, 2020): 63–70. http://dx.doi.org/10.24833/2541-8831-2020-2-14-63-70.
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Mir Bozhiy (God’s World) magazine is justly attributed to the lead periodicals of the p lutionary Russia. It came out in 1892-1906. During that relatively short period, it managed to win well-deserved respect and popularity among its readers. The circulation of 18 thousand issues in its best years is a perfect proof. No other classical fat magazine had such a wide circulation. At first, Mir Bozhiy was considered a specialized edition for young audience. That was the reason for its religious name referring at a young soul exploring the world of the God. However, very soon it turned into a magazine for wider public and readers of different ages. Already one year after it was first published, its cover had the subtitle complimented with a note «for self-education». Mir Bozhiy became a magazine for family reading replacing books, schoolbooks and encyclopaedias.Its readers had all reasons to love the magazine. Published works of literature — poems, stories, and novels stood out with their high literary level; and scientific reviews represented thorough analytical studies that contained brave and original conclusion. Contributors of the content included the authors who made Russian poetry and literature shine such as Dmitriy Merezhkovskiy, Ivan Bunin, Dmitriy Mamin-Sibiryak, Alexander Kuprin and others.Exceptional articles came out from the philosophers Sergey Bulgakov, Nikolay Berdyayev, the economist Mikhail Tuhan-Baranovskiy, publishers Pavel Milyukov and Nikolay Iordanskiy, historian Vasily Klyuchevskiy. Articles about music and arts were also frequent in the magazine.Remarkable publications of the magazine became possible thanks to the high professionalism of its staff members who had literary talents and deep scientific knowledge. One of them, Angel Bogdanovich, was not only an outstanding editor but also an excellent publisher. The real masters of literary translation were Lidia Tuhan-Baranovskaya and Maria Kuprina-Iordanskaya, her first husband was the writer Alexander Kuprin, the head of the magazine’s fiction department. Finally, the magazine’s chief editor Fyodor Batyushkov who was the descendant of the famous Russian poet significantly contributed to the success of the magazine.Though, in 1906 due to the political situation, the «harmful magazine» as considered by the censors was closed, publications of the Mir Bozhiy continued influencing the development of Russian literature, science and culture for a long time.
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Rantesalu, Syani Mombongan, and Marsi Bombongan Rantesalu. "Menghayati Peristiwa Pentakosta: Upaya Stimulasi Solidaritas Gereja." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 6, no. 1 (October 31, 2021): 366–77. http://dx.doi.org/10.30648/dun.v6i1.613.
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Abstract. Pentecostal churches are known to put more emphasis on the spiritual aspect of their teaching than on the social aspect. The social activities carried out are also more widely understood as a means to win souls. This paper aimed to recollect the awareness of the Pentecostal spirit that cannot be separated from social solidarity. The method used in this study was an interpretive descriptive method on Acts 2:41-47. Through this study, it could be concluded that social solidarity is not a strategy to win souls, but is an inherent essence of a congregation filled with the Holy Spirit.Gereja-gereja aliran Pentakosta dikenal lebih banyak memberikan penekanan pada aspek rohani dalam pengajarannya dibandingkan terhadap aspek sosial. Kegiatan sosial yang dilakukan juga lebih banyak dipahami sebagai sarana untuk memenangkan jiwa. Tulisan ini bertujuan untuk mengingatkan kesadaran akan roh Pentakosta yang tidak dapat dilepaskan dari solidaritas sosial. Metode yang digunakan dalam kajian ini adalah metode deskriptif interpretatif terhadap teks Kisah Para Rasul 2:41-47. Melalui kajian ini dapat disimpulkan bahwa solidaritas sosial bukanlah suatu strategi untuk memenangkan jiwa, namun adalah hakikat yang sifatnya inheren dalam diri jemaat yang dipenuhi oleh Roh Kudus.
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Buijs, Govert J. "THE SOULS OF EUROPE." CREATIVITY STUDIES 2, no. 2 (December 31, 2009): 126–39. http://dx.doi.org/10.3846/2029-0187.2009.2.126-139.
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How should Europe deal politically with its legacy as a so‐called “Christian civilization"? Should this imply an overt reference to God or to the Christian or Judeo‐Christian tradition in European constitutional documents (as was debated when the so‐called “Treaty Establishing a Constitution for Europe” was tabled)? This debate raised the old “politico‐theological problem”: does a political order need some kind of metaphysical or religious grounding, a “soul”, or can it present itself as a purely rational order, the result of a utilitarian calculus? In this article it is argued that the secular idea of the state as an inherent element in the “Judeo‐Christian tradition”, for a “divine state” usurps a place that is only God's. So, this religious tradition itself calls for a secular state, and this inherent relationship between religion and secularity has become a key element for the interpretation of European civilization, most notably in the idea of a separation of the church and the state. But the very fact that this is a religious idea does imply that the European political order cannot be seen as a purely rational political order without a soul. The idea of a “plural soul” is proposed as a way out of the dilemma.
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Timotin, Andrei. "A Hymn to God Assigned to Gregory of Nazianzus and Its Neoplatonic Context." International Journal of the Platonic Tradition 12, no. 1 (April 20, 2018): 39–50. http://dx.doi.org/10.1163/18725473-12341396.
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AbstractThe paper deals with an anonymous Hymn to God, which is attributed to Gregory of Nazianzus by some authors, but was most probably composed by a Christian Neoplatonist such as Pseudo-Dionysius the Areopagite. The paper explores the hymn’s relation to Neoplatonic theories of prayer and shows that these affinities are broader in scope than has previously been recognised. Some Pagan and Christian Neoplatonists, including the author of the Hymn to God, seem to have shared the idea of a cosmic prayer by which all beings tend towards God, a prayer founded on the knowledge of the ‘signatures’ (synthemata) that God rooted in our souls.
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Krull, Amy C., Helen K. Black, and Robert L. Rubinstein. "Old Souls: Aged Women, Poverty, and the Experience of God." Contemporary Sociology 30, no. 5 (September 2001): 471. http://dx.doi.org/10.2307/3089325.
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Webb-Mitchell, Brett. "Pilgrims Lost in an Alien Land." Theology Today 49, no. 3 (October 1992): 311–19. http://dx.doi.org/10.1177/004057369204900303.
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“Young people who have been diagnosed as ‘behavior disorders’ are pilgrims lost in an alien land. It is important to note that they are not new to God's story, since they are able to describe God and God's nature in ways that reveal a living faith. They are waiting for someone, somewhere, to accompany them on the journey and to point out to them that sacred place where they can find rest for their souls and answers to their queries of God.”
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Wheeler, Rachel. "“Friends to Your Souls”: Jonathan Edwards' Indian Pastorate and the Doctrine of Original Sin." Church History 72, no. 4 (December 2003): 736–65. http://dx.doi.org/10.1017/s0009640700097365.
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In the summer of 1756, Jonathan Edwards preached a simple yet extraordinary sermon to his Indian congregation at Stockbridge, Massachusetts where he had served as missionary for five years. He counseled his listeners that God “advises us to be friends to our own souls” by seeking after holiness. Edwards encouraged his Indian congregants to take tender care of their souls, to “forsake wickedness and seek after Holiness” and not to “act the part of Enemies of Enemies [sic] to your soul.“ This sermon could scarcely have been more different from one delivered to a gathering of the town's English children just a month earlier, in which Edwards railed at them that he would “rather go into Sodom and preach to the men of Sodom than preach to you and should have a great deal more hopes of success.” In this same sermon, Edwards demanded, “should I now think it worthy of my while to preach to you … were it not that I knew that God is almighty and he can make the word pierce your hearts tho' it be harder than a rock?”
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Maguire, Daniel C. "The Abnormality of War: Dissecting the “Just War” Euphemisms and Building an Ethics of Peace." Horizons 33, no. 01 (2006): 111–26. http://dx.doi.org/10.1017/s036096690000298x.
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I dedicate this essay to a ten year old Afghan boy, Mohammed Noor. He was having his Sunday dinner when an American bomb struck. He lost both eyes and both hands. Who, with this child in mind, would dare sing “God bless America,” the hymn that would make God a co-conspirator with American war-makers? The sightless eyes of this child should haunt us to the end of our days and sear on our souls the absolute need to not just pray for peace, but to do something to make it happen.
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Baffioni, Carmela. "The “Friends of God” in the Rasā’il Iḫwān aṣ-Ṣafā’." Arabist: Budapest Studies in Arabic 26-27 (2003): 17–24. http://dx.doi.org/10.58513/arabist.2003.26-27.2.
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In Ep. 7 On the theoretical arts of the Encyclopaedia of the Pure Brethren the Iḫwān list six kinds of “legal sciences for the cure of the souls and the search for the hereafter”, from among which number five is the science of memory and spiritual admonitions, of asceticism and Sufism. The article addresses this category, and more specifically the so-called “Friends of God”, whose qualities related to gnosiology are stressed by the Iḫwān.
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Moga, Dinu. "Jonathan Edwards and His Methodology Promoting Concern for Revival." Perichoresis 17, s1 (January 1, 2019): 71–89. http://dx.doi.org/10.2478/perc-2019-0005.
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Abstract In Edwards, we see the portrait of a man who knows how to merge in one vocation the ministry of a pastor and that of an evangelist. As a pastor, Edwards knew how to act soberly in supervising the flock of God. As an evangelist, he knew how to avoid any excess of emotionalism and how to focus his efforts on maintaining steadiness and stability in his care for the human souls. He saw himself under the obligation to take the message of God to all those who struggled in this life. In his mind it was clear that God chooses his servants and then commissions them to preach the gospel with passion.
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Remy, Dorthy. "Old Souls: Aged Women, Poverty, and the Experience of God:Old Souls: Aged Women, Poverty, and the Experience of God." American Anthropologist 103, no. 4 (December 2001): 1200–1201. http://dx.doi.org/10.1525/aa.2001.103.4.1200.
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Khramov, Alexander. "Divine Freedom, The Pre-mundane Fall and The Hiddenness Argument." Philosophy of Religion: Analytic Researches 6, no. 2 (2022): 145–56. http://dx.doi.org/10.21146/2587-683x-2022-6-2-145-156.
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The paper examines the hiddenness argument, originally developed in «Divine Hiddenness and Human Reason» (1993) by John Schellenberg. This argument is based on the notion of perfectly loving God eager to establish a personal relationship with everyone who is not resistant to Him. Since there are many unbelievers left ignorant about God without any fault on their part, God is not perfectly loving. If unsurpassable love is a necessary attribute of theistic God, as Schellenberg maintains, it follows that theistic God does not exist. Two possible objections against this reasoning are highlighted. First, it could be argued that theistic God has absolute freedom rather than unlimited love. In this case He is free to hide or disclose Himself to anyone He deems suitable for this. Second, the hiddenness of God could be linked to the pre-mundane Fall, committed by the souls beyond the realm of visible things. Thus any form of unbelief is stemmed from the original resistance to God, even if some persons seem to be nonresistant in their present earthly lives. This model, inspired by the teachings of Eastern Church Fathers, helps to reconcile hiddenness of God with His unsurpassable love to all the creatures.
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Pakhomov, Sergey V. "The Concept of Karma in the Philosophy of Hindu Tantrism Part II." Voprosy Filosofii, no. 10 (2021): 166–74. http://dx.doi.org/10.21146/0042-8744-2021-10-166-174.
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The tantric interpretation of karma is in many ways in line with general Indian beliefs. Karma is a complex causal mechanism that enslaves souls, which itself, in turn, is based on the activities of these souls. The actions of the soul arise from karmic impulses, which prepare it for a certain experience. Tantra knows the various classifications of karma (as valuable as neutral) and karmic fruits, as well as bodies into which souls enter under the influence of karma. Karma is “sleeping” and “waking up”. The Supreme God controls karma for his own purposes, providing the souls with their well-deserved living conditions; the unfolding of the world itself correlates with an increase in karmic activity. In Kashmir Śaivism, karma becomes one of the three main types of enslavement of individuals (kārma-mala) and a direct source of saṃsāra. “Karma is the cause of saṃsāra” (Abhinavagupta). Karma is a part of the universal restrictive mechanism, niyati (Utpaladeva). The distinction between an action that carries karmic consequences (karma) and an action that doesn’t carry such consequences (kriyā) can also be considered a tantric contribution to the concept of karma. Representatives of the Nātha school understand karma as a part of the physical body and distinguish five types of karma
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Eko Agus Setiawan. "PERTUMBUHAN KELOMPOK SEL DITINJAU DARI KESATUAN HATI, TUMBUH BERSAMA DAN MEMENANGKAN JIWA." JURNAL IMPARTA 1, no. 1 (July 12, 2022): 55–66. http://dx.doi.org/10.61768/ji.v1i1.21.
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One of the eight characteristics of a healthy church according to Christian Schwarz is empowering the congregation in small groups. A church that has a large number of congregations when it is not accompanied by the formation of cell groups will stagnate or experience a decline in the dynamics of church service to its congregations. Some churches are starting to realize how important cell groups are for church service to their congregations because cell groups are an extension of the pastor's hand so that they build interaction between one congregation and another. The growth of the cell group is influenced by 3 variables, namely the unity of the heart, the commitment to grow together and the desire to win souls. From the results of research conducted on 176 congregations who have joined the cell group, it can be seen that the variables of heart unity, growing together and winning souls have an effect of 76.8% on the growth of cell groups.
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Suhada. "LATAR SOSIAL EKONOMI PERIODE MEKAH DALAM AL-QURAN." Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an 20, no. 2 (October 28, 2020): 198–215. http://dx.doi.org/10.53828/alburhan.v20i2.209.
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The socio-economic background of the Mecca period in the Qur'an influenced the attitudes, thoughts, and souls of Arab society at that time. The function of property as a basis for horizontal action is applied in various ways and purposes. This article concludes that worldly-oriented wealth can cause people's minds and souls to lose their minds and morals. Excessive attitude towards wealth accompanied by worries of poverty can affect the attitude of ignoring other people and even God. The Qur'an describes the previous people who were destroyed in their morals because the function of property was not used properly. Assets can be used for macroeconomic management in solving crises and for the benefit of community welfare in the Mecca period.
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Syahdin, Syahdin, Paul Sentot Purwoko, Sri Wahyuni, and Timotius Sukarna. "Stephen's Ministry Concept as a Transformative Deacon Prototype Model Based on Acts 6:5 In Pontianak City." Technium Social Sciences Journal 48 (October 8, 2023): 320–30. http://dx.doi.org/10.47577/tssj.v48i1.9523.
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The Bible in Acts 6 records that Stephen was the prototype of the first deacon in the early history of God's church ministry on this earth. The researcher will describe Stephen as a transformative deacon prototype based on Acts 6:1-7:9-10 among the seven deacons in the early congregation who were chosen by the congregation to carry out the tasks of diaconal (social) service in the early congregation. . This study aims to analyze the concept of Stephen's ministry as a transformative deacon prototype model based on Acts 6:1-7:9-10. The research method used is qualitative implementation of the concept of Stephen's ministry, a transformative deacon prototype model based on Acts 6:1-7:910 as principles and formulas. The results of the research state that the prototype model of transformative deacon applied is charismatic, reformative and transformative diaconia. Therefore, steps must be rethought to make the relevance of reformative and transformative diaconal services in the form of a touch in all fields as a whole and cross-sectoral which causes the transformation of life. This transformation primarily brings souls to enter the Kingdom of God as mandated by the Lord Jesus Christ in Matthew 28:18-20. steps must be rethought to make the relevance of reformative and transformative diaconal services in the form of a touch in all fields as a whole and cross-sectoral which causes the transformation of life. This transformation primarily brings souls to enter the Kingdom of God as mandated by the Lord Jesus Christ in Matthew 28:18-20. steps must be rethought to make the relevance of reformative and transformative diaconal services in the form of a touch in all fields as a whole and cross-sectoral which causes the transformation of life. This transformation primarily brings souls to enter the Kingdom of God as mandated by the Lord Jesus Christ in Matthew 28:18-20.
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ZUHARA, EVI. "KONSEP JIWA DALAM TRADISI KEILMUAN ISLAM." JURNAL EDUKASI: Jurnal Bimbingan Konseling 4, no. 1 (October 15, 2018): 44. http://dx.doi.org/10.22373/je.v4i1.3522.
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This article disccuses about soul concept in Islamic tradition of science. Soul is one of the main theme in mataphysical philosophy that become into a long debate between scientists both Muslim and Western. When it viewed from western tradition of science, mind stands in the high level that become the only benchmark to elaborate the meaning of soul. Due to it`s appraoach through mind, so western scientists just can understand souls problem from the side of empirical ratio by elaborating common principals and psychological symtomps. Usually in the hypothetical conclusions from ones` or reseachers` expereinces. That is what make vary of pshycological flows come up in the western tradition of science, it is cannot be apart from the point of view of flows founder in understanding souls only through mind dan impricial expereinces. Fundamental differences in Islam is in the soul’s placement in the ontology domain that has a thigt relationship with the God as the creator. The mind existence is as a logic theorem for the God existence. The soul’s explanation become wider because the revelation talks about it. In Al-quran and prophet traditions, soul at first as seminal concept, then developed it`s definition among Muslim scientists, philosopher, and sufis. Different perspective in understanding the meaning of soul among Muslims is the focus in this paper. Differences that come up only at the level of epistemology which in principle remains the same meaning, namely to know the position of humans as a creature that has a close relationship with God as Creator. Scientifically to know the nature of the soul, and by application as a servant to God.
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Marquez, Antonio C. "The Historical Imagination in Arturo Islas's The Rain God and Migrant Souls." MELUS 19, no. 2 (1994): 3. http://dx.doi.org/10.2307/467722.
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Clair, Muriel. "“Seeing These Good Souls Adore God in the Midst of the Woods”." Journal of Jesuit Studies 1, no. 2 (March 12, 2014): 281–300. http://dx.doi.org/10.1163/22141332-00102008.
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Up to 1647, Jesuit missionaries in New France attempting to evangelize nomadic Algonquians of North America’s subarctic region were unable to follow these peoples, as they wished, in their seasonal hunts. The mission sources, especially the early Jesuit Relations, indicate that it was Algonquian neophytes of the Jesuit mission villages of Sillery and La Conception who themselves attracted other natives to Christianity. A veritable Native American apostolate was thus in existence by the 1640s, based in part on the complex kinship networks of the nomads. Thus it appears that during that decade, the Jesuits of New France adopted a new strategy of evangelization, based partly on the kinship networks of the nomads, which allowed for the natives’ greater autonomy in communicating and embracing Catholicism. A difficulty faced by the Jesuit editors of the Relations was how to concede to the culture of the nomads without offending their devout, European readers of the era of the “great confinement,” upon whom the missionaries depended for financial support. One way the Jesuits favorably portrayed nomadic neophytes—who were often unaccompanied by a missionary in their travels—was by underscoring the importance during hunting season of memory-based and material aids for Catholic prayer (Christian calendars, icons, rosaries, crucifixes, oratories in the woods, etc.). Thus, in the Jesuit literature, the gradual harmonization between Native American mobility and the Catholic liturgy was the key feature of the missionaries’ adaptation to the aboriginal context of the 1640s—a defining period for the Jesuit apostolate in North America through the rest of the seventeenth century.
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Alvaro, Carlo. "The “Heaven Ab Initio” Argument from Evil." Religions 14, no. 2 (February 2, 2023): 200. http://dx.doi.org/10.3390/rel14020200.
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Logical and evidential arguments from evil are generally thought to have been rebutted by various refutations, defenses, and theodicies. While disparate, these responses employ similar strategies to show that God has morally sufficient reasons to permit evil and suffering in the world, either to preserve human freedom, for the sake of the moral growth of human souls, or to train humans to be able to act freely without sinning once in heaven. In this paper, I defend the heaven ab initio argument from evil (HAIAFE), which demonstrates that God could have accomplished all these goals, without the need for evil and suffering, by creating human beings directly as spiritual beings in a non-physical state of eternal bliss. Moreover, I will argue that the HAIAFE is both a logical argument from evil and a “deodicy”, i.e., a vindication of a deistic god.
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Ittzés, Gábor. "The knowledge of disembodied souls: Epistemology, body, and social embeddedness in the eschatological doctrine of later sixteenth-century German Lutherans." Temenos - Nordic Journal of Comparative Religion 52, no. 2 (December 23, 2016): 193–213. http://dx.doi.org/10.33356/temenos.60303.
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In the wake of their rejection of purgatory Protestants had to rethink their eschatological views. The German Lutherans of the latter half of the sixteenth century developed a robust doctrine of the last things, including a teaching on what departed souls know prior to the resurrection. Following an overview of the sources and a brief reconstruction of the overall locus, this article focuses on an analysis of what and how disembodied souls are claimed to know. The evidence holds some surprises. First, while more than lip-service is certainly paid to the ways of knowing God, the authors’ real interest lies in the exploration of interpersonal relationships. Their primary concern is how other human beings, whether still on earth or already departed, may be known and what may be known about them. The implications are threefold. Knowledge of God and knowledge of human beings—ultimately, knowledge of self—are intertwined. Anthropology takes centre-stage, and ontology is thus superseded by epistemology. In all this, the body is never relinquished. The apparently unconscious importation of sensory language and conceptualisation of sense-based experience permeate the discussion of ostensibly disembodied knowledge. Knowing, for our authors, is ultimately a function of the body even if this means ‘packing’ bodily functions into the soul. In this doctrine, which may have had its roots in patristics but which has also demonstrably absorbed impulses from popular religion, knowledge of God is not only deeply connected with individual identity but also exhibits indelible social features and is inseparable from the (re)constitution of community.
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RAMATI, AYVAL. "The hidden truth of creation: Newton's method of fluxions." British Journal for the History of Science 34, no. 4 (December 2001): 417–38. http://dx.doi.org/10.1017/s0007087401004484.
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Throughout his life, Newton searched for the machinery through which God creates, designs and sustains the world. He believed that the Creator is a God of Dominion who continuously preserves His creation through secondary mechanical causes or through direct, voluntary actions. God periodically intervenes in order to restore the pure and divine state of creation, deteriorated due to material interactions in a natural process of decay. The restoration, whether through matter or through chosen souls, is pure and simple, flowing equably along God's eternal duration. As time passes, a process of decay and corruption causes these pure states to deviate from the original divine path and they gradually begin to flow along distorted and distracted ways. Newton's youthful method of fluxions, though dealing with abstract mathematics, has a crucial role in revealing true knowledge about the God of creation and sustenance. The mathematical method captures and reveals the most fundamental truth about the mechanism of perception and the natural decline of all processes in Nature. This simple method is analogous to the simple creed, which God reinstills throughout history in religious founders and prophets assisting humans to worship God properly.
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Tomachinskiy, Symeon (Vladislav V. ). "The Way-Road According to Dante and N. V. Gogol: “The Divine Comedy” and “Dead Souls”." Two centuries of the Russian classics 4, no. 1 (2022): 58–67. http://dx.doi.org/10.22455/2686-7494-2022-4-1-58-67.
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N. V. Gogol loved Italy, was fluent in Italian and created “Dead Souls” mainly in Rome. The article notes that Chichikov’s journey in the poem “Dead Souls” partly echoes the journey presented by Dante in “The Divine Comedy.” The poems of Dante and Gogol begin with the image of road, each of the works has its own guide and direction of movement. But if in Dante’s work the movement is vertical, in “Dead Souls” it is horizontal. The article proves that Dante’s journey, although an incredibly difficult and dangerous test, appears to be a meaningful, logical, elegantly constructed way. This is the path through Hell and Purgatory to Paradise, to God, in which the whole Roman soul of the poet is expressed with his love for order, harmony, justice, legal and moral explanation of each step. Chichikov’s journey is a dangerous illegal adventure, his movement is chaotic, random, dictated by momentary circumstances. His trio of horses is rushing at full gallop in an unknown direction and with an unknown purpose. The article also proposes a version of the origin of the protagonist’s surname — Chichikov, associated with the Italian word “chichirone,” which means “guide, conductor.”
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Smith, Jason M. "Praying to win: reflections on the involvement of God in the outcomes of sport." Theology 123, no. 5 (September 2020): 329–36. http://dx.doi.org/10.1177/0040571x20944577.
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This article applies to sport the question: to what extent is God involved in the outcomes of worldly affairs? It examines Lincoln Harvey’s assertion that sport is one unique area of creation in which God has left the outcomes entirely up to us, as a ‘liturgical celebration of our contingency’. Not entirely satisfied with this answer, I take up concepts from Kathryn Tanner’s work to try to arrive at a solution wherein God’s providential care over all worldly affairs is maintained but with sufficient care so as not to imagine God choosing one team over another during every sporting event.
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Liu, Zuozhen. "Will the God Win?: The Case of the Buddhist Mummy." International Journal of Cultural Property 24, no. 2 (May 2017): 221–38. http://dx.doi.org/10.1017/s094073911700008x.
Full textAbstract:
Abstract:This article concerns the case of a stolen 1,000-year-old Buddhist mummy, known as the statue of Zhanggong-zushi, which caught the attention of the international community. The statue of Zhanggong-zushi is the embodiment of God in the eyes of the locals, and the treatment of human remains is controversial and sensitive. This case opens a discussion as to how Western courts should consider religious interests in the disputes of stolen cultural property. It is very important for the art world to understand how locals feel about the loss of their culture or religion.