Artículos de revistas: "But intelligent people believe in God"

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Miskahuddin, Miskahuddin. "MANUSIA DAN LINGKUNGAN HIDUP DALAM AL-QUR'AN". Jurnal Ilmiah Al-Mu'ashirah 16, n.º 2 (10 de marzo de 2020): 210. http://dx.doi.org/10.22373/jim.v16i2.6569.

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Humans are intelligent beings that God has given him the ability to think and the ability to do his work according to what is planned and thought. Sometimes the ability to think of humans is not in accordance with anything they want to do. It is often in conflict between the desires of the passions and his common sense to do something, so that it can bring about the results of his work harming himself and his environment. To overcome social problems directed at environmental destruction, the Qur'an is the only guideline of human life that is able to overcome various social problems including the actions of environmental destruction by humans. In accordance with the guidance and direction of the Qur'an as a holy book and guidance for believers and all people in the world, the Qur'an tells humanity to always preserve the environment and strongly prohibits it when humans do environmental destruction live on this earth, because God does not like the perpetrators of destruction. Balance and preservation of the environment is the teachings of Islam that must be obeyed and obeyed in a pure and consistent manner in accordance with the guidance of the Qur'an and Al-Hadith, especially for Muslims who believe and are devoted to Allah S.W.T.

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Balla, Ibolya. "“Ephraim is a Cake Not turned”: the Fruits of the False Knowledge of God According to Hos 7:8-16". Biblical Annals 12, n.º 3 (15 de julio de 2022): 353–68. http://dx.doi.org/10.31743/biban.13564.

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The document of the Pontifical Biblical Commission, called What is man? A Journey through Biblical Anthropology points out in Chapter 1 (“The Human being created by God”), par. 33 that “[t]he failure to recognise the ‘created’ nature of the human being is made explicit in history as an arrogant presumption…” (46) and in par. 34 that “[a]n extraordinary endowment of intelligence, wealth and power gives the human being the illusion of being equal to God. To expose this deception of conscience the Lord predicts the inglorious end of the arrogant” (47). Many of the critiques and prophecies of Hosea are proclaimed in a period of Israelite history which reflects false and arrogant presumptions of the people of God. During the reign of Jeroboam II (ca. 784–753 BC) Israel experienced economic growth, territorial expansion and peace with the Arameans and the Judeans. However, especially following the Syro-Ephraimite war (734–732 BC) it became clear that Israel’s political and military manoeuvres and his trust in his own strength can only lead to disaster. This is one of the recurring messages of Hosea who points out that the only way to stand is to believe and trust in God alone. Many of his images and concepts describe Israel’s false beliefs and presumptions which are based on the erroneous knowledge of God. Hos 7:8-16 can be read as an essence of this message. Its literary devices and notions emphasize that while Israel appears to be potent, he is in fact impotent, the undiscerning nation’s “strength” is withering away. Israel seems wise and knowledgeable when he is in fact unwise and does not know the way of life. In the context of the entire book this passage affirms that the basis of the relation of God and Israel is always the right knowledge of him which entails the right knowledge of the self and of its place in the universe. One of God’s greatest mercies for creation and Israel is that he is available, he can be sought, found and known through his words and deeds. Hosea as the mediator of God conveys to Israel that they can call upon God, seek him and know him. While his message is for a special historical period and circumstances, it is relevant for all ages when humans ignore their created nature and aspire to be powerful, self-sufficient, intelligent in economic, scientific, political and military matters.

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Adrian Syahrajad Hirar y Laela Apri Liani. "PENERAPAN METODE INQUIRY UNTUK MENINGKATKAN KEAKTIFAN SISWA KELAS X DI SMK KARYA GUNA 1 BEKASI". NUSANTARA Jurnal Pengabdian Kepada Masyarakat 3, n.º 1 (6 de enero de 2023): 26–35. http://dx.doi.org/10.55606/nusantara.v3i1.689.

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Islamic religious education as a business process that contains uniqueness and characteristics, namely activating, increasing and strengthening norms, believe me, that is the spiritual-spiritual foundation of a person, in his attitude and behavior, his behavior is manifested in accordance with the rules. Religion I believe that human values are behaviors that express the whole person, both externally and spiritually, and are the underlying drivers of behavior. Education is an absolute process of maturing through information and training in various skills and values related to life activities that are in accordance with educational goals. Namely increasing the nation's intelligence and developing the Indonesian people as a whole, namely people who believe in and fear God Almighty. As well as creating human beings who are honest, healthy, knowledgeable and responsible. The inquiry method is a series of learning activities that emphasize critical thinking and analysis to find an answer. The thinking process occurs with the process of interaction between teachers and students. This method is also called the heuristic method, which comes from the Greek word found heuristic

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Davis, Edward B. "Robert Boyle, the Bible, and Natural Philosophy". Religions 14, n.º 6 (15 de junio de 2023): 795. http://dx.doi.org/10.3390/rel14060795.

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The great chemist Robert Boyle was also a serious student of the Bible and Christian theology, both of which profoundly influenced his natural philosophy. Christian beliefs and moral attitudes motivated him to extend human dominion over the creation by advancing scientific knowledge and giving medicines from his laboratory to the poor. His outspoken advocacy of empiricism, over and against those who believed that unaided reason was sufficient to probe the depths of nature, was rooted in the conviction that the free, wise, and powerful Creator knows the creation far better than we creatures ever will. He vigorously promoted what he called “the mechanical philosophy”, partly because he found it far more theologically attractive than the pagan Greek conception taught in the universities, which conceived of “Nature” as a semi-divine being with a mind and powers of its own. It also underscored the great complexity of the world machine, requiring an intelligent Creator to have assembled it—thereby (he hoped) moving people not only to acknowledge God but to live piously and humbly.

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Zekkoub, Abdelali Bey, Yasser Mohamed Tarshany y Fouad Bounama. "Aspects of Emotional Intelligence Based on the Noble Qurʾān: An Analytical Study". Asian Social Science 19, n.º 3 (8 de mayo de 2023): 1. http://dx.doi.org/10.5539/ass.v19n3p1.

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One of the most important fields of research is the effort to develop human abilities in various areas and to use them for the advancement of life and the improvement of one's livelihood. The Qurʾān, which Muslims believe that was the last book revealed by Almighty Allāh (God), gives many examples of how emotions help people and make them happier. The Qurʾān is a book that deals with emotions by using its guidance and helps refine people's emotions which were stated its various Sūrahs (chapters). This research makes an attempt to understand emotional Intelligence (EI), and to determine its aspects and skills based on Qurʾānic wisdoms. To investigate this issue, this study uses a qualitative data using both deductive and inductive approaches. The findings presented in this article are the outcomes of a thematic analysis of Qur'ānic verses (texts) related to the EI. This research identifies five aspects of EI: Religious, Psychological, Social, Environmental, and Divine Laws. It also identifies forty basic skills derived from Qurʾānic verses. Finally, it suggests further studies to come up with more EI skills that encompass all human aspects and achieve its goals and meet its needs.

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Lennox, John C. "2084: Artificial Intelligence and the Future of Humanity". Perspectives on Science and Christian Faith 72, n.º 4 (diciembre de 2020): 254–55. http://dx.doi.org/10.56315/pscf12-20lennox.

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2084: Artificial Intelligence and the Future of Humanity by John C. Lennox. Grand Rapids, MI: Zondervan Reflective, 2020. 124 pages. Hardcover; $19.99. ISBN: 9780310109563. *Oxford mathematician and science philosopher John C. Lennox has been active in Christian apologetics for more than ten years. Best known, perhaps, for his debates with Richard Dawkins, Christopher Hitchens, Michael Shermer, and others (many of these debates are readily available online), Lennox has written numerous books defending the rationality of Christian faith. Many of his books address relationships between science and Christianity, such as his 2009 release: God's Undertaker: Has Science Buried God? *Lennox firmly believes that science and faith are compatible, as demonstrated by his easy way of integrating knowledge from science and theology. He often uses argument from design logic for God's existence. From his mathematical perspective, he points to the improbability of biogenesis to argue for the direct, non-evolutionary creation of life by God. As a result, he is often associated with advocates of intelligent design (ID). While the merits of ID with respect to creation matters are contested, it is indispensable when considering a future that will be (intelligently?) designed and built by human society. This is the central focus of 2084, its title a leap forward from George Orwell's 1984. *In chapters 1-3, Lennox cites many secular writers, utopian and dystopian, to highlight future possibilities. Their work accords with the assertion that artificial intelligence (AI) is of central importance; "AI will inevitably affect us all," so it is of interest not only to developers, but also to "philosophers, ethicists, theologians, cultural commentators, novelists, and artists" (p. 16). *But what is AI? Lennox offers his answer in two parts. Part one, chapters 4-5, examines "narrow" AI: computer systems designed to fulfill specific tasks, such as analyzing vast amounts of data or assisting in diagnosing illnesses. Narrow AI is operational now, providing great benefits to society, and its future potential is even greater. Unfortunately, like most technologies, it can also be corrupted by human sin. Lennox is not a Luddite, but he is realistic about AI's risks, and he lauds Christians involved in developing AI, such as Rosalind Picard at MIT. *Part two, chapters 6-7, describes the wider hopes some people have for AI, such as fundamental changes to human life. Indeed, transhumanists believe AI will eventually solve all the problems that beset human beings, including the "technical" problem (p. 85) of death itself. This hope is based on the development of Artificial General Intelligence (AGI): a conscious, self-improving, superintelligent computer system. Human creativity would, in effect, bestow life on a technological artifact, just as God breathed life into the dust of the earth in Adam. These aspirations reveal, according to Lennox, a hope to become gods, the realization of the false promise of the serpent in Genesis 3. *In chapter 8, Lennox interprets such utopian hopes as rejecting God and his promises. He notes the irony "that those who are seeking to create a superintelligence do not realize that there is good evidence that a superintelligence, the superintelligence, already exists: God the Creator and Sustainer of the heavens and the earth" (p. 117). By rejecting the creator, the creatures made in God's image are diminished and at risk of being made "useless" (p. 128). *From a traditional Christian perspective, chapters 1-8 (more than half the book) provide a good overview of AI as the cornerstone of transhumanism. Anyone un-familiar with such matters will benefit from the account Lennox offers. Nevertheless, he skips over many of the details to get to his main interest: chapters 9-13, in which he develops his theological and eschatological perspectives on AI and its potential impacts. *Lennox is neither a preterist nor a post-millennial. Instead, he integrates the apocalyptic passages of Daniel, 2 Thessalonians, and Revelation to visualize what lawless progress in AI could produce. Ultimately, Lennox connects dystopian views of advanced technology, especially AGI, to the apocalyptic "beasts" in Daniel and Revelation. The mysteries of the apocalyptic genre do not concern Lennox; he is confident that the full meaning of such mysteries will become apparent as events unfold (p. 205). In the meantime, the prophecies encourage believers to be watchful and to guard against deception. With this call for watchfulness, Lennox moves to his conclusion: "There is no way to a glorious future that bypasses the problem of human sin, and the only one who has offered a viable solution to that problem is Jesus Christ, who faced it head-on on the cross" (p. 227). *For too long, many Christians have focused exclusively on matters of human origins, but the future of human life is ignored. Yes, all Christians look for the return of Christ, but what of the time between now and then? It seems that few believers are even aware of the challenges they will face later this century. By examining the future from a biblical perspective, Lennox offers an important corrective. *Christians will disagree over the future of human life, just as they do about human origins. In 2084, Lennox offers his views of the future, in accordance with his reading of scripture. His conclusions will satisfy some readers--and dissatisfy others--but 2084 will certainly inform them of AI and its importance. As believers ponder the future, by God's grace the church can remain true to its mission, finding answers to tough questions by searching the scriptures in light of the doctrines they reveal. *Reviewed by David Winyard, Associate Professor of Engineering, Grace College, Winona Lake, IN 46590.

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Anas, A. Idhoh. "KURIKULUM DAN METODOLOGI PEMBELAJARAN PESANTREN". Cendekia: Jurnal Kependidikan dan Kemasyarakatan 10, n.º 1 (1 de junio de 2012): 29. http://dx.doi.org/10.21154/cendekia.v10i1.400.

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Abstract: Education is possibly to have people attain the perfection of life both in their relationship with God, fellow human beings and nature. A well relationship is only possible if people have a balance between their orientation in the world and in the hereafter. Therefore, in order to achieve the aforementioned objective, they should have adequate religious education and general equally through educational institutions. One of the Islamic educational institutions is a dormitory or boarding school where students (Islamic pupils) learn to improve the Islamic religion. Education on Islamic educational institutions also aims to establish a generation of believers-Muslim virtuous, health, broad-minded, and social, rise intelligent scholars who have equal devotions and thought, as well as establish nationalism of Indonesian citizen who have a faithful and pious to Allah Almighty. In general, Islamic educational institutions are classified into three categories: a) traditional pesantren (Salaf), which still retains the traditional teaching methods and teaching materials with classic books (yellow book), b) modern pesantren (khalaf), which seeks to fully integrate the classical and the current school and university system, and 3) semi salaf and khalaf Islamic schools who defend the teaching of classical Islamic books, as well as open public educational institutions (formal or non-formal education).

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Mochammad Sirojul Munir. "Pemanfaatan Teknologi Pendidikan dalam Dunia Pedidikan Islam untuk Menghadapi Era Society 5.0". Al-Jadwa: Jurnal Studi Islam 1, n.º 2 (8 de marzo de 2022): 118–29. http://dx.doi.org/10.38073/aljadwa.v1i2.704.

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Law number 20 of 2003 explains that National Education functions as capacity building and forms dignified national character and civilization in order to educate the nation's life, aims to develop the potential or ability of students to become human beings who believe and fear God Almighty, having noble character, being independent, healthy, knowledgeable, capable, creative, and being a democratic and responsible citizen. Nowadays every life can never be separated from the name of technology. Previously, there was an industrial revolution 4.0 initiated by Germany, now the world is again faced with the transition of the era of society towards the era of super-smart society, or better known as society 5.0, which was initiated by the Japanese people. in various fields in the industrial era 4.0 gave rise to human roles that were replaced by the presence of intelligent robots so that they could degrade human existence. In anticipation of this global trend, a transitional step is needed to the era of society 5.0, namely a concept of society that focuses on the development of aspects of human life (human-centered) based on technology (technology based), especially in the field of Islamic Religious Education. The integration of Islamic Religious Education in the use of technology in the era of society 5.0 is where when explaining about an Islamic religious education material it can be supported by assistance using technology without having to eliminate social interaction. Because, in this very modern world, students do not want to merely accept or absorb dogmatically every religious subject matter they receive. However, critically they will also question the religious education material that we convey in accordance with the reality in everyday life, because one of the functions of society 5.0 is to highlight social interaction.

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Moreland, J. P. "Scientism and Secularism: Learning to Respond to a Dangerous Ideology". Perspectives on Science and Christian Faith 73, n.º 1 (marzo de 2021): 48–49. http://dx.doi.org/10.56315/pscf3-21moreland.

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SCIENTISM AND SECULARISM: Learning to Respond to a Dangerous Ideology by J. P. Moreland. Wheaton, IL: Crossway, 2018. 224 pages. Paperback; $16.99. ISBN: 9781433556906. *Early in his new book, Scientism and Secularism: Learning to Respond to a Dangerous Ideology, J. P. Moreland relates a story of a hospital stay. After telling his nurse that he earned his BS in physical chemistry, his ThM in theology, his MS in philosophy, and his PhD in philosophy, she observes that he "had taken two very unrelated, divergent paths" (p. 23). "Before she could explain further, I asked if this was what she meant: I started off in science, which deals with reality--hard facts--and conclusions that could be proved to be true. But theology and philosophy were, well, fields in which there were only private opinions and personal feelings ... (p. 23)." *In response, Moreland's nurse looks surprised and acknowledges this "was exactly what she had in mind" (p. 24). Rather than supposing his interlocutor is simply a kind nurse hoping to move on to her next patient, Moreland instead interprets the position he articulates for her as illustrating that "scientism" is "the intellectual and cultural air that we breathe" (p. 24). *Scientism is the nemesis in Moreland's book. He loathes it. But the precise definitional target of his loathing is not always clear. Early in the book, Moreland distinguishes "strong scientism" and "weak scientism." Strong scientism claims "something is true, rationally justified, or known if and only if it is a scientific claim that has been successfully tested and that is being used according to appropriate scientific methodology" (p. 27). Weak scientism, by contrast, "acknowledges truth apart from science," but "still implies that science is by far the most authoritative sector of human knowing" (p. 28). That's a helpful distinction, even if it is doubtful whether many accept strong scientism (Moreland provides no examples), and depending on how one defines "authoritative," it is also doubtful whether many people reject weak scientism. Having thus introduced the distinction, however, this nuance is often lost in the pages that follow, even in places where the clarity could have proved useful. More problematically, we never get a definition of what Moreland means by "science." To his credit, Moreland defends the omission, claiming that science cannot, in principle, be demarcated from nonscience (pp. 160-63). Still, it is difficult to follow the implications of Moreland's argument--effectively, an extended argument against scientism--without a working definition of what science is. Do only the hard sciences count? Or do the so-called soft sciences count as well? Or might empirical-leaning philosophy and theology and history count too? These distinctions are not readily available, and so it isn't clear precisely what position Moreland is arguing against. It is clear only that Moreland really dislikes it. *When Moreland offers data to support his argument, the results are also disappointing. For example, while reflecting on the supposed conflict between science and religion, Moreland estimates *"that 95% of science and theology are cognitively irrelevant to each other ... in that other 5% or so of science, there is direct interaction with Christian doctrine. Within this category, I would say that 3% of science provides further evidential support for Christian teaching ... that leaves 2% of current scientific claims that may seem to undermine Christian theology" (pp. 173-74, emphasis Moreland's). *None of these data are cited. They instead appear to be precisely what Moreland says they are--Moreland shooting from the hip. Oddly, he includes a pie chart to illustrate his guesswork. *Worse than these eccentricities, Moreland regularly falls prey to the very kind of scientific thinking he decries. On one hand, he proposes that "[t]he primary academic disciplines suited to studying the nature of consciousness ... are biblical studies, theology, and philosophy of mind" (p. 85). This view, to be frank, seems rather idiosyncratic and is not one that many academics, including religious ones, would ascribe to. Theistic philosophers rarely lean on biblical scholarship in developing their views of consciousness. On the other hand, Moreland's own variety of scientism appears in his defense of intelligent design, a position that accepts God's direct action throughout evolutionary history. Moreland strongly endorses intelligent design understood this way. Moreover, he emphasizes that we have scientific reasons to endorse the position: "intelligent design advocates believe that they can and have discovered scientific data that is best explained by an intelligent designer--the origin of the universe, life, consciousness, cases of irreducible complexity, and so on" (p. 171). *Understood in this way, intelligent design takes the hypothesis of an intelligent designer to be our best scientific explanation for a range of phenomena. Intelligent design thus stands against rival theistic accounts of evolution such as theistic evolution. Theistic evolution rejects the perspective offered by intelligent design, claiming that a creator is not best construed as a scientific hypothesis. Rather, according to theistic evolution, our reason to believe in God comes largely from nonscientific disciplines such as theology or philosophy. Accounts of creation such as theistic evolution are therefore comfortable with the claim that we can know about God as creator without requiring that this knowledge be distinctively scientific. For Moreland, by contrast, it seems God's creative action is best understood as empirically detectable, and that science offers a privileged perspective on our knowledge of God as creator. In discarding rival theistic accounts in favor of his brand of intelligent design, Moreland thus seems to embrace the very kind of scientism he pleads with us to reject. *Do some of Moreland's arguments land? Of course! Moreland is a professional philosopher with an impressive record. For example, his argument that scientism is self-refuting (p. 47-51) has strong moments: if scientism claims that science offers our only route to knowledge, then accepting that claim entails that we ought not accept scientism, since the position stakes a claim that can't be scientifically verified. Of course, this kind of argument works only for a particularly strong version of scientism, one that resembles the discarded logical positivism of the early twentieth century more than the subtler kinds of scientism that are widely held today. Likewise, some of Moreland's arguments for the immateriality of consciousness (pp. 86-88), the cosmological argument (p. 133-39), and the fine tuning argument (pp. 141-47) track contemporary conversations, even if these arguments are more controversial than Moreland gives them credit for. The problem with Moreland's book is not that it is completely devoid of clear philosophical thinking. The problem is that the wheat is mixed thoroughly with the chaff, and the two are difficult to separate. *Do we recommend the book? Not for the casual reader. Moreland's book is misleading: dangerous for the believer in its mischaracterizations and simplifications, infuriating for the unbeliever in its handling of both science and religion. Importantly, we (the reviewers) agree on this despite coming from different places: one of us (Vukov) is a Catholic and philosopher; the other (Burns), an atheist and biologist. For the careful scholar, though, the book may be worth skimming, as a spur to more careful reflection. Whether scientism is true or false, it has wide-reaching implications. We agree that the subject merits a serious and careful book-length discussion. That's just not what Moreland's book delivers. *Reviewed by Joe Vukov, Assistant Professor of Philosophy at Loyola University Chicago, Chicago, IL 60660; and Michael B. Burns, Assistant Professor of Biology at Loyola University Chicago, Chicago, IL 60660.

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Abidin, Zaenal. "Manajemen Pendidikan Karakter Berbasis Al-Qur’an, Al-Hadits dan Ijtihad". Gunahumas 4, n.º 1 (10 de noviembre de 2021): 35–47. http://dx.doi.org/10.17509/ghm.v4i1.40230.

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AbstractManajemen adalah suatu upaya atau usaha dalam mengelola sebuah organisasi atau lembaga secara efektif, efisien, dan profesional. Sedangkan manajemen pendidikan karakter adalah sebuah proses yang dilakukan secara bersama, melibatkan banyak orang , dan lembaga dalam rangka mewujudkan cita-cita tujuan pendidikan nasional, agar peserta didik menjadi manusia yang beriman, bertakwa kepada Tuhan Yang Maha Esa, dan berakhlak mulia. Pendidikan karakter bukan hanya mengajarkan kecerdasan intelektual semata kepada peserta didik ( murid ), akan tetapi juga pendidikan karakter menanamkan kesadaran akan pentingnya nilai-nilai moral, sopan santun, budi pekerti, toleran, moderat, rendah hati, dan berakhlak mulia. Di sisi lain, jauh sebelum manusia mengenal istilah pendidikan karakter, Al-Qur’an telah mengajarkan kepada umat manusia akan pentingnya pendidikan karakter,yaitu : agar manusia pandai bersyukur, atas segala nikmat pemberian Tuhan, berbuat baik kepada kedua ibu dan bapak, serta peduli terhadap sesama. Al-Qur’an juga membimbing manusia agar menjadi pribadi-pribadi yang unggul. Yaitu pribadi yang gemar membaca, yang mengenal jati dirinya,mengenal Tuhannya,suka menulis, dan penelitian menjadi kebutuhan hidupnya. Bahkan hadits Nabi dengan jelas dan tegas menjelaskan, bahwa manusia sejak lahir sudah membawa potensi pendidikan karakter, yakni : memiliki hati nurani yang baik dan pemikiran yang baik pula,sehingga dapat mengembangkan potensi dirinya sesuai dengan tuntutan dan perkembangan zamanKata Kunci: Manajemen, Pendidikan, Al-Qur’an, Al-Hadits, Ijtihad AbstractManagement is an effort or effort in managing an organization or institution effectively, efficiently and professionally. Meanwhile, character education management is a process that is carried out jointly, involving many people and institutions in order to realize the ideals of national education goals, so that students become human beings who believe, fear God Almighty, and have noble morals. Character education not only teaches intellectual intelligence only to students, but also character education instills awareness of the importance of moral values, courtesy, character, tolerance, moderation, humility, and noble character. On the other hand, long before humans recognized the term character education, the Al-Qur'an has taught mankind the importance of character education. Namely: so that humans can be smart to be grateful, for all the blessings given by God, to do good to both mothers and fathers, and to care for others. Al-Qur'an also guides people to become superior individuals. Namely, a person who likes reading, who knows his identity, knows his God, likes to write, and research is his life necessity. Even the hadith of the Prophet clearly and emphatically explains, that since birth humans have brought the potential for character education, namely: having a good conscience and good thinking, so that they can develop their potential in accordance with the demands and developments of the times

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Thacker, Jason. "The Age of AI: Artificial Intelligence and the Future of Humanity". Perspectives on Science and Christian Faith 72, n.º 4 (diciembre de 2020): 252–54. http://dx.doi.org/10.56315/pscf12-20thacker.

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THE AGE OF AI: Artificial Intelligence and the Future of Humanity by Jason Thacker. Grand Rapids, MI: Zondervan Thrive, 2020. 192 pages. Hardcover; $22.99. ISBN: 9780310357643. *There are not yet many books that engage with artificial intelligence theologically. Jason Thacker's The Age of AI: Artificial Intelligence and the Future of Humanity, written for a general audience, provides an important start to much-needed theological discussions about autonomous and intelligent technologies. As an early effort in this complex interdisciplinary dialogue, this book deserves credit for its initial exploratory efforts. Thacker's book also points to the larger and more complex territory requiring further exploration. *Thacker, creative director at the Ethics and Religious Liberty Commission of the Southern Baptist Convention and project lead for their "Artificial Intelligence: An Evangelical Statement of Principles," is eager to draw attention to the pervasive and disruptive presence of artificial intelligence in our lives. While some may be distracted by images of AI that are speculative--the utopian Commander Data or the dystopian Terminator--many have not given much thought to the actual forms of AI that are part of our lives already, such as recommendation systems and digital assistants. "AI is everywhere," Thacker says; "And we aren't prepared." To help the unprepared understand AI, Thacker provides an orientation to current AI developments and explores the wide-ranging impacts of these on self-understanding, medicine, family, work, war, privacy, and the future. Along the way, he recalls biblical wisdom about old moral problems and imperatives, such as what the Ten Commandments prohibit and what Micah 6:8 prescribes (doing justice, loving mercy, and journeying attentively with God). He also offers a number of familiar biblical assurances, such as not being afraid and trusting in God. *All of this is helpful, to an extent. Thacker's major conclusions about AI are that we should not let our creations--our artificial agents--supersede human agency, and that we should not place too much hope in technology, for it alone cannot save us. Both of these are important points, although neither is very controversial nor necessarily theological: transparency is called for in many AI ethical frameworks, and we are well into a period of technological disenchantment. *Thacker starts The Age of AI by asking two significant questions. First, what does it mean to be human? Thacker looks to Genesis 1, which states--three times--that God created humans in the image of God. Clearly, this is an important theological claim; it is also a very complex one. There are various interpretations of what it means to be created in the image of God, and this is only the first chapter of the biblical narrative. Thacker emphasizes a functional interpretation of Genesis 1: We are called to work to glorify God. Elsewhere, however, Thacker shifts to a more essentialist interpretation that emphasizes human dignity. He asserts that our dignity does not come from what we do and that "nothing in this world defines us" (p. 117). But what about the work we are called to do in and for the world? *Another challenge of beginning in Genesis 1 is what happens in Genesis 3--humanity's rebellion against God. Thacker claims that "the image of God in us was not lost" (p. 19), though he does not address the extent to which this image was corrupted. For Christians, what is most important is Jesus's redemption and transformation of that fallen image. What does the image of God in Christ, the new Adam, reveal about the future of humanity? *Questions raised by Thacker's answer to his first question carry over into his answer to his second question, what is technology (including AI)? For Thacker, technology itself is morally neutral: "What's sinful isn't the sword but how people choose to use it" (p. 20). Given Isaiah's eschatological image of swords beaten into plowshares, many would argue that the sword is part of a system of weaponry and warfare that is immoral and must come to an end. Going beyond Isaiah, Jacques Ellul concluded that the biblical city, as an image of the technological society, must ultimately be destroyed: the city is an autonomous, multi-agent system with a diabolical power that exceeds the power of the human agents who created it. (Ellul almost seems to suggest that there is something like a rogue AI in the Bible!) Ellul goes too far with this, missing the good in the city and the transformative power of new creation over sinful systems, but he rightly points to the deformative power of technology. Thacker acknowledges that technology profoundly changes us and our world, positively and negatively, but he seems to suggest that humans can easily remain in control of and essentially unchanged by it. *Thacker's emphasis on Genesis, "where everything began," appears to close off any discussion about evolution and its insights into the role of technology in our emergence as a species. Indeed, the archeological record reveals that the use of simple stone tools shaped ancient human bodies and brains. Technology not only preceded the arrival of Homo sapiens, it shaped our understanding of what a human being is in form and function. Furthermore, throughout human history, technology has continued to change us fundamentally. Consider, for example, Walter Ong's insight that the technology of writing restructured consciousness. From the perspective of evolution and cultural development, technologies have been shaping and changing what we are from the beginning. *Thacker critiques Max Tegmark and Yuval Noah Harari for conflating evolution and cultural development, but that misses their interest in how humans might continue to outrun natural selection through innovation--a path our species has been on for many millennia, at least since the agricultural revolution and the creation of the complex artificial environments we call cities. As controversial as they may be, Tegmark and Harari point to how a deeper historical and philosophical understanding of technology enables us to explore questions about the holistic transformation of humans and human agency. *Thacker's view of technology encourages pursuing "technological innovation to help push back the effects of the fall" (p. 70). He worries that we might be tempted to "transcend our natural limitations," although it is not clear how far we are permitted to push back against the corrupted creation. He also fears "the people of God buying the lie that we are nothing more than machines and that somehow AI will usher in a utopian age" (p. 182). Educating people to resist being reduced to the status of machines (or data or algorithms) should be a learning outcome in any class or discussion about AI. As for ushering in a utopian age, this is one way of describing (in a kingdom-of-God sense) the Christian vocation: participating with God in the new creation. And perhaps AI has a role in this. *Thacker is absolutely right that we need a foundational understanding of who we are and of what technology is, and his answers provoke a number of questions for further exploration. The Bible reflects a rich interplay between human technological and spiritual development, from Edenic agriculture through Babelian urban agencies. And, as a technology itself, the Bible participates in these developments through its origin, nature, and function to mediate divine agency that transforms human agency. The biblical narrative makes it clear that we are not going back to the primordial garden in Genesis; we are moving toward the eschatological city, New Jerusalem, imaged in Revelation--"and what we will be has not yet been revealed" (1 John 3:2). How we understand the relationship between technological transformation and the transformation of all things through the new creation deserves much more attention within Christian theology. *With AI, it is clear that we are facing an even more profound restructuring of our lives and world--and of our selves. Rather than looking back to the imago Dei corrupted in the beginning, Christians might find it more generative to look to the imago Christi. As N. T. Wright powerfully argues in History and Eschatology: Jesus and the Promise of Natural Theology (SPCK, 2019), the new creation inaugurated through the resurrection of Jesus provides a radically new perspective on creation. This includes us and our artificial creations. While Thacker believes "nothing will ever change fundamental aspects of the universe" (p. 168), some of us may imagine AI participating in the new creation. *For someone just beginning to think about AI and Christianity, The Age of AI might be a good place to start. But more needs to be read and written to explore the theological and technological questions this book raises. *Reviewed by Michael J. Paulus Jr., Dean of the Library, Assistant Provost for Educational Technology, and Director and Associate Professor of Information Studies, Seattle Pacific University, Seattle, WA 98119.

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Maskuri, M. Ibnu Naufal. "Pendekatan Bayani, Burhani dan Irfani dalam Pembentukan Mental Spiritual Siswa MTs N 2 Tanggamus Lampung". FONDATIA 6, n.º 4 (1 de diciembre de 2022): 1103–21. http://dx.doi.org/10.36088/fondatia.v6i4.2368.

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At present, there are many educated people who are in the spotlight due to their own actions, such as the occurrence of violence, as well as their behavior that is not good, far from social behavior and from a religious point of view as it should be. This research was conducted to determine the bayani, burhani and irfani approaches in the formation of mental and spiritual students of MTS N 2 Tanggamus Lampung. Mental-spiritual is a pattern of coaching in the process of bringing individuals closer to the creator, namely God. Spiritual mental intelligence includes aspects of attitudes, actions, and behavior that reflect individuals in accordance with the religious teachings they believe in. In this study, the researcher used a descriptive qualitative approach, by collecting data through observation, interviews and phenomenology. The results of this research are that the first bayani approach in the formation of students' mental and spiritual is carried out with a religious text, through the subjects of Akidah Akhlak, Fiqh, Arabic, Islamic Cultural History and Al-Quran Hadith. Both burhani approaches, in the formation of students' mental and spiritual spirituality, are carried out by giving examples of positive behavior of a teacher to students by prioritizing 5S, motivating students to like reading books, giving small gifts to students when they can answer questions, and studying general knowledge such as science, social studies, Arts, Physical Education and Lampung Language, which can make students and students fully social beings. Furthermore, the three irfani approaches, in the formation of students' mental spirituality, are applied by means of religious activities, performing congregational duha prayers, muhadhoroh, recitations, and spiritual activities.

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Bresler, M. G., A. R. Suleymanov, A. A. Rabogoshvili y A. V. Serdyuk. "ВЫЗОВЫ ЦИФРОВОГО БУДУЩЕГО: ТВОРЧЕСКИЙ, ИННОВАЦИОННЫЙ И ПРЕДПРИНИМАТЕЛЬСКИЙ ПОТЕНЦИАЛ ПОКОЛЕНИЯ Z". Bulletin USPTU Science education economy Series economy 2, n.º 40 (2022): 53–64. http://dx.doi.org/10.17122/2541-8904-2022-2-40-53-64.

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Gen Z has reached the age of 18-24 and will exert an essential impact on the social, economic and political processes in information/digital society. This society attaches great significance to such qualities as Sustainability-Oriented Creativity, Innovation, and Entrepreneurship (CIE), which expand opportunities for networking and creation of communications, give a competitive advantage and contribute to the development of an individual and the society. The purpose of the study is to reveal the possession of generation Z representatives of creative, innovative and entrepreneurial potential, and the presence of a propensity for creative labor. Using the information and communication method we have carried out an analysis based on literature data and our own research such as a Gen Z questionnaire survey and interview data from representatives of the older generation who communicate with young people (Gen Y&X). The completed research shows an aspiration of most of the Centennials for creative labor, proficient use of digital technologies and their desire to work in modern industries, in particular, IT-sphere. The authors of the paper concluded that the formation of the future entrepreneurship activities would be impacted by CIE factors based on horizontal ties and network interaction. It predicts the decreasing role of bureaucracy and the transition of management from organization towards coordination and facilitation of work for professionals, which allows us to assume the possibility of an optimistic forecast for the social development in the medium term. The authors believe that predictions of replacing humans with Artificial Intelligence (AI) in the industrial sector are unlikely. The high potential of the CIE will allow Generation Z to work successfully using all the achievements of digital technologies for the development of the society. This is changing the common perception of the future as a world dominated by robots, god-like elites and marginalized masses.

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Laats, Adam. "Creationism USA: Bridging the Impasse on Teaching Evolution". Perspectives on Science and Christian Faith 75, n.º 1 (marzo de 2023): 60–61. http://dx.doi.org/10.56315/pscf3-23laats.

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CREATIONISM USA: Bridging the Impasse on Teaching Evolution by Adam Laats. New York: Oxford University Press, 2021. 218 pages. Hardcover; $32.95. ISBN: 9780197516607. *Historian Adam Laats (a self-described noncreationist, nonscientist) has written a thorough and well-documented account of American creationism, past and present. His frequent use of primary literature and direct quotes assures the reader that s/he is being presented with accurate information. *Laats shows that most Americans don't know much about evolutionary theory and that they have taken the path of least resistance by carelessly embracing positions simply because of the persuasiveness of winsome idea champions. Latts argues that they should evaluate supporting evidence for those positions. He opposes the "missionary attitudes" on both sides of the controversy, pointing out that some creationists link views on origins with salvation, and some atheistic evolutionists wish to convince creationists to abandon religion for science. *Laats posits that the evolution/creation conflict is mostly between young earth creationists (YEC), whom he calls "radical creationists," and everyone else. He says that radical creationists incorrectly conflate the holding of "liberal" social positions on such things as sexuality, abortion, and politics with learning about evolution. In response, radical creationists have built systems and institutions to promulgate their views in competition with mainstream science. Sadly, his use of the harsh moniker "radical creationists" will not lead many YEC adherents to read his book. *Laats theorizes that creationists are such for many reasons, including seeking explanations of first cause, purpose, and the driving forces acting in the created order. He points out that they are also concerned about consciousness and morality. While he gives examples of the uncivil and fratricidal rhetoric between champions of various creationist positions, he also takes the time to describe the hermeneutical approach taken by a majority of YECers (famously promoted by Ken Ham and his ministry Answers in Genesis), that is, to understand the intended meaning of the biblical text under consideration. He then shows that while the old earth creationist perspective (championed by Hugh Ross and the ministry Reasons to Believe) is quite varied in the particulars, it agrees with the YEC view that speciation events were acts of divine intervention, not evolution. He continues to show that mainstream evolution gains the strongest support from creationists self-identified as evolutionary creationists (i.e., theistic evolutionists), who are represented by the "non-radical" umbrella organization BioLogos. He shows that intelligent design proponents hold diverse views on the age of the creation and on evolution, but that they share the belief that life is too complex to have arisen on its own. With keen insight he writes: "Radicals, non-radicals, old earthers, intelligent designers, evolutionary creationists all compete to have their creationist vision embraced by religious people who might or might not look askance at evolutionary theory" (p. 17). *While he thoroughly describes the main creationist viewpoints (young earth creation, old earth creation, evolutionary creation, intelligent design), and he quotes evolutionary creationist Kenneth Miller statement that "absolute materialism … cannot fully explain the nature of reality" early on (p. 21), for the rest of the book, Laats largely ignores how naturalism, materialism, and teleology affect theists' stances toward evolutionary theory. *Naturalism (ontological) is the view that the universe completely lacks supernatural or metaphysical elements.1 While many evolutionary creationists are methodological naturalists (science should not address metaphysics), they are not ontological naturalists. *Materialism, while similar to naturalism, posits that the universe consists only of matter and energy.2 Relating these propositions to science, David Griffin writes: "Science, it is widely agreed in scientific, philosophical, and liberal religious circles, necessarily presupposes naturalism … Most philosophers, theologians, and scientists, however, believe that scientific naturalism is incompatible with any religious view of reality."3 *Teleology (biological progress) is consistent with the theological view that God created the universe and life with purpose.4 Evolutionary creationists hold a variety of views on teleological evolution, and those who accept it in principle disagree on possible mechanisms of action. Many creationists conflate evolution, materialism, and ateleology. This strengthens their resolve to reject evolutionary theory of any kind. *To "bridge the impasse," Laats prescribes how evolution should be taught in public secondary schools: children should learn about evolution and religious ideas should be kept out of the classroom. Trust in educators should be fostered because Americans doubt mainstream evolutionary theory due to "our fundamental, divisive, enduring lack of trust" (p. 175). But this approach to gain trust of students through the presentation of convincing evidence and arguments has already been shown to be largely ineffective. Teachers who fail to consider religious presuppositions are likely to build intransigence among their religious students. On the other hand, culturally competent teaching methods have been shown to successfully engage both evolutionary theory and the learner's presuppositions and religious beliefs. A growing body of empirical studies shows that culturally competent evolution educators can gain the trust of their students, who are then less resistant to new or previously rejected propositions about evolution.5 *In summary, this fine book suffers from a failure to recognize naturalism/materialism as the core conflict between creationists and materialistic evolutionists,6 and it doesn't promote the building of trust and reconciliation in educational settings through culturally competent evolution instructional methods. *Notes *1David Papineau, "Naturalism," in E. N. Zalta, ed., The Stanford Encyclopedia of Philosophy (Summer 2021 Edition), https://plato.stanford.edu/archives/sum2021/entries/naturalism/. *2William Jaworski, "Why Materialism Is False, and Why It Has Nothing To Do with the Mind," Philosophy 91, no. 2 (2016): 183-213, https://doi.org/10.1017/S0031819116000036. *3David Ray Griffin, Religion and Scientific Naturalism: Overcoming the Conflicts (Albany, NY: SUNY Press, 2000), 11. *4Sy Garte, "Telelogy and the Origin of Evolution," Perspectives on Science and Christian Faith 69, no. 1 (2017): 42-50, https://www.asa3.org/ASA/PSCF/2017/PSCF3-17Garte.pdf. *5For example, M. Elizabeth Barnes and Sara E. Brownell, "A Call to Use Cultural Competence When Teaching Evolution to Religious College Students: Introducing Religious Cultural Competence in Evolution Education (ReCCEE)," CBE--Life Sciences Education 16, no. 4 (2017), https://doi.org/10.1187/cbe.17-04-0062. *6See M. Elizabeth Barnes et al., "'Accepting Evolution Means You Can't Believe in God': Atheistic Perceptions of Evolution among College Biology Students," CBE--Life Sciences Education 19, no. 2 (2020), https://doi.org/10.1187/cbe.19-05-0106. *Reviewed by Michael Tenneson, Department Chair and Professor of Biology at Evangel University, Springfield, MO 65802.

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15

Williams, Reginald. "NAGEL AND INTELLIGENT DESIGN". Think 9, n.º 26 (2010): 37–42. http://dx.doi.org/10.1017/s1477175610000242.

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Thomas Nagel has recently discussed whether intelligent design theory (IDT) is scientific and should be taught in public schools alongside the theory of evolution (ET). Nagel writes:I do not regard divine intervention as a possibility, even though I have no other candidates. Yet I recognize that this is because of an aspect of my overall worldview that does not rest on empirical grounds or any other kind of rational grounds…. [S]omeone who can offer serious scientific reasons to doubt the adequacy of [ET], and who believes in God, in the same immediate way that I believe there is no god, can quite reasonably conclude that the hypothesis of design should be taken seriously. (‘Public Education and Intelligent Design’. Philosophy and Public Affairs 36.2 (2008), pp. 187–205, p. 192.)

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16

Clarke, David. "IF GOD COULD TALK, WE WOULDN'T BE ABLE TO UNDERSTAND HIM". Think 15, n.º 44 (2016): 15–22. http://dx.doi.org/10.1017/s1477175616000191.

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The idea that God can communicate with human beings is at the heart of religion. Most people who believe in God also believe that God speaks to them through a holy text, or through an inspired preacher, or even directly. However, language works only because it is embedded in, and a product of, human activity. Therefore it is impossible for God to speak to human beings, or for people to speak to God.

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17

Shoheh, Muhamad y Muhammad Shofin Sugito. "Kitāb Seribu Masā’il Salinan dari Banten: Sebuah Konstruksi Sejarah Proses Islamisasi Nusantara". Jurnal Lektur Keagamaan 17, n.º 1 (30 de junio de 2019): 1–30. http://dx.doi.org/10.31291/jlk.v17i1.599.

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This brief paper discusses one of the classical literary texts of Islamic Nusantara entitled Kitab Seribu Masalah (the book of a thousand problems). This study uses a philological and textual approach to reveal the relationship and linkage between text and context, which then leads to efforts to produce interpretations related to the history of the Islamization process in the archipelago. This research is conducted to answer three problems, namely: How the KSM manuscript description, what is the content of the text, and how the context behind the birth of the work.From the idea side, Kitab Seribu Masalah contains dialogue between two people: First, the figure of Muhammad saw. in the manuscript is described as an end-time prophet of God's messenger, who calls to believe in Him. He is believed to have abundant knowledge from Allah swt., so that it can answer various problems that are considered and faced by Humans. Second, the figure of Abdullah ibn As-Salam of the Tribe of Thamud illustrated as a clever Jewish clergyman, very pious to the contents of the Torah, Gospel, Zabur and earlier books. He is so trustworthy and has a large fanatic followers of up to seven hundred people. The dialogue at least explores the problem of the relationship between God and His Messenger, regarding cosmological issues, about eschatology, testing the intelligence of the end-time prophet, the puzzle, the meaning of numbers, and others.Keywords: Kitab Seribu Masalah, Hikayat, 'Abdullah bin Salam, Islamization of the Archipelago Tulisan singkat ini membahas salah satu teks klasik Islam Nusantara yang berjudul Kitab Seribu Masalah. Penelitian ini menggunakan pendekatan filologis dan tekstologis untuk mengungkap hubungan antara teks dan konteks, yang kemudian bermuara pada usaha-usaha memproduksi interpretasi-interpretasi terkait sejarah proses Islamisasi di Nusantara. Penelitian ini dilakukan untuk menjawab masalah kandungan isi naskah KSM, dan konteks yang melatarbelakangi lahirnya, serta kaitannya dengan proses Islamisasi Nusantara.Penelitian ini berkesimpulan bahwa terdapat 13 buah naskah yang berjudul Kitāb Seribu Masā’il atau Hikayat Seribu Masalah. Dari tiga belas naskah tersebut, 9 naskah ada di PNRI Jakarta dan 4 naskah ada di Universitas Leiden, Belanda. Ketiga belas naskah yang dimaksud adalah naskah ML 19, ML 59, ML200, ML 442, W 82, W 83, W 84, W 85, W 86, KL.26, 6064 D, OPH 72, dan Cod. Or. 1960. Setelah melakukan perbandingan akhirnya peneliti memilih naskah ML 19 sebagai obyek untuk dilakukan penyuntingan dan edisi kritis.Dari sisi ide, Kitāb Seribu Masalah berisi dialog antara Nabi Muhammad saw. dan Abdullah bin Salam. Abdullah bin Salam adalah seorang tokoh dari Suku Tsamud yang diilustrasikan sebagai seorang pendeta Yahudi yang cerdik-pandai, alim akan isi Taurat, Injil, Zabur dan kitab-kitab terdahulu. Ia begitu dipercaya dan mempunyai banyak pengikut fanatik hingga lebih dari tujuh ratus orang. Dialog tersebut berisi masalah relasi Allah dan Rasul-Nya, kosmologis, eskatologis, ujian kecerdasan Nabi, teka-teki, arti bilangan, dan lain-lain.Kata Kunci: Kitāb Seribu Masā’il, Hikayat, ‘Abdullah bin Salam, Islamisasi Nusantara

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18

Shoheh, Muhamad y Muhammad Shofin Sugito. "KitÄb Seribu MasÄâ€™il Salinan dari Banten: Sebuah Konstruksi Sejarah Proses Islamisasi Nusantara". Jurnal Lektur Keagamaan 17, n.º 1 (30 de junio de 2019): 1–30. http://dx.doi.org/10.31291/jlka.v17i1.599.

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This brief paper discusses one of the classical literary texts of Islamic Nusantara entitledÂ Kitab Seribu MasalahÂ (the book of a thousand problems). This study uses a philological and textual approach to reveal the relationship and linkage between text and context, which then leads to efforts to produce interpretations related to the history of the Islamization process in the archipelago. This research is conducted to answer three problems, namely: How the KSM manuscript description, what is the content of the text, and how the context behind the birth of the work.From the idea side,Â Kitab Seribu MasalahÂ contains dialogue between two people: First, the figure of Muhammad saw. in the manuscript is described as an end-time prophet of God's messenger, who calls to believe in Him. He is believed to have abundant knowledge from Allah swt., so that it can answer various problems that are considered and faced by Humans. Second, the figure of Abdullah ibn As-Salam of the Tribe of Thamud illustrated as a clever Jewish clergyman, very pious to the contents of the Torah, Gospel, Zabur and earlier books. He is so trustworthy and has a large fanatic followers of up to seven hundred people. The dialogue at least explores the problem of the relationship between God and His Messenger, regarding cosmological issues, about eschatology, testing the intelligence of the end-time prophet, the puzzle, the meaning of numbers, and others.Keywords:Â Kitab Seribu Masalah, Hikayat, 'Abdullah bin Salam, Islamization of the ArchipelagoÂ Tulisan singkat ini membahas salah satu teks klasik Islam Nusantara yang berjudulÂ Kitab Seribu Masalah. Penelitian ini menggunakan pendeÂkatan filologis dan tekstologis untuk mengungkap hubungan antara teks dan konteks, yang kemudian bermuara pada usaha-usaha memproduksi interpretasi-interpretasi terkait sejarah proses Islamisasi di Nusantara. Penelitian ini dilakukan untuk menjawab masalah kandungan isi naskahÂ KSM, dan konteks yang melatarbelakangi lahirnya, serta kaitannya dengan proses Islamisasi Nusantara.Penelitian ini berkesimpulan bahwa terdapat 13 buah naskah yang berjudulÂ KitÄb Seribu MasÄâ€™ilÂ atauÂ Hikayat Seribu Masalah.Â Dari tiga belas naskah tersebut, 9 naskah ada di PNRI Jakarta dan 4 naskah ada di Universitas Leiden, Belanda. Ketiga belas naskah yang dimaksud adalah naskah ML 19, ML 59, ML200, ML 442, W 82, W 83, W 84, W 85, W 86, KL.26, 6064 D, OPH 72, dan Cod. Or. 1960. Setelah melakukan perbanÂdingan akhirnya peneliti memilih naskah ML 19 sebagai obyek untuk dilaÂkukan penyuntingan dan edisi kritis.Dari sisi ide,Â KitÄbÂ Seribu MasalahÂ berisi dialog antara Nabi Muhammad saw. dan Abdullah bin Salam. Abdullah bin Salam adalah seoÂrang tokoh dari Suku Tsamud yang diilustrasikan sebagai seorang pendeta Yahudi yang cerdik-pandai,Â alimÂ akan isi Taurat, Injil, Zabur dan kitab-kitab terdahulu. Ia begitu dipercaya dan mempunyai banyak pengikut fanatik hingga lebih dari tujuh ratus orang. Dialog tersebut berisi masalah relasi Allah dan Rasul-Nya, kosmologis, eskatologis, ujian kecerdasan Nabi, teka-teki, arti bilangan, dan lain-lain.Kata Kunci:Â KitÄb Seribu MasÄâ€™il,Â Hikayat, â€˜Abdullah bin Salam, Islamisasi Nusantara

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Atkinson, Andrew Ross. "HIDD’n HADD in Intelligent Design". Journal of Cognition and Culture 20, n.º 3-4 (26 de agosto de 2020): 304–16. http://dx.doi.org/10.1163/15685373-12340086.

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Abstract The idea that religious belief is ‘almost inevitable’ is so forcefully argued by Justin Barrett (2004, 2012) that it can warrant justifiable concern (Shook, 2017; Sterelny, 2018) – especially since he claims atheism is an unnatural handicap (2012, p. 203). In this article, I argue that religious belief in Homo sapiens isn’t inevitable – and that Barrett does agree when pushed. I describe the role played by a Hyperactive Agency Detection Device (HADD) in the generation of belief in God as necessary but insufficient in explaining religious culture – I distance myself from some common conceptions of HADD and the view I take of it is unorthodox. I point out that the conclusion to Barrett’s (2004) book, ‘Why Would Anyone Believe in God?’ is a fine example of the very hyperactive agency detection Barrett himself describes, and is therefore highly suspect.

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20

Mercier, Brett, Stephanie R. Kramer y Azim F. Shariff. "Belief in God: Why People Believe, and Why They Don’t". Current Directions in Psychological Science 27, n.º 4 (31 de julio de 2018): 263–68. http://dx.doi.org/10.1177/0963721418754491.

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Belief in a god or gods is a central feature in the lives of billions of people and a topic of perennial interest within psychology. However, research over the past half decade has achieved a new level of understanding regarding both the ultimate and proximate causes of belief in God. Ultimate causes—the evolutionary influences on a trait—shed light on the adaptive value of belief in God and the reasons why a tendency toward this belief exists in humans. Proximate causes—the immediate influences on the expression of a trait—explain variation and changes in belief. We review this research and discuss remaining barriers to a fuller understanding of belief in God.

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Widianto, Suheri y Muhammad Jamaluddin Al-Kadhafi. "Strategi Kepala Madrasah dalam Meningkatkan Prestasi Siswa di Madrasah Ibtidaiyah Unggulan Sabilillah Lamongan". Awwaliyah: Jurnal Pendidikan Guru Madrasah Ibtidaiyah 6, n.º 1 (30 de junio de 2023): 81–89. http://dx.doi.org/10.58518/awwaliyah.v6i1.1718.

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Education is a conscious and planned effort to create a learning atmosphere and learning process so that students actively develop their own potential, personality, intelligence, noble character, and the skills needed by themselves, society, nation and state. Indonesian National Education based on Pancasila aims to develop the potential of students to become human beings who believe in and fear God Almighty, have noble character, are healthy, knowledgeable, capable, creative, independent, and become citizens of a democratic and responsible country.The success of a nation can be seen from the extent to which its people take education. The higher the education pursued by the community, the more advanced the nation will be. Quality education is the key to building competent human beings and producing graduates as expected. In realizing quality education, it is necessary to implement programs that focus on improving the quality and activities of education in schools.Quality Education is not only seen from the quality of its graduates, but includes the efforts made by the School to meet educational needs in accordance with applicable quality standards. In realizing quality education, a leader who has a strong mentality is needed, is able to overcome various problems and obstacles, and has the courage to make educational innovations.In school management, the school principal, according to his function, can understand the needs of the school he leads so that teacher competence is not only the competence he had before, but can increase and develop in a better direction so that teacher professionalism will be realized. And also the Principal as a leader or a good leader must be able to strive to increase student achievement.The increase in achievements that have been achieved as evidenced by the many achievements in the Sabilillah Lamongan Superior Madrasah Ibtidaiyah School, Sabilillah Lamongan Superior Madrasah Ibtidaiyah (MIUS) which stands under the auspices of the Sabilillah Lamongan Foundation. Accredited "A". MI Unggulan Sabilillah is located on Jl. Sumargo No. 1A Lamongan. This educational institution was founded in 2008. It was established as an alternative answer to the educational problems that developed in the community. who think Madrasah Ibtidaiyah cannot compete with State Institutions.

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Suwito, Benny. "CURA PERSONALIS: SIKAP PASTORAL GEREJA BAGI PENDAMPINGAN KAUM LGBTQ KRISTIANI". JPAK: Jurnal Pendidikan Agama Katolik 24, n.º 1 (30 de abril de 2024): 118–33. http://dx.doi.org/10.34150/jpak.v24i1.713.

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The Church is the people of God. And as people of God, the Church consists of all people who believe in Christ. People of God with LGBTQ are people who have faith in. Christ. They accept Christ as the savior but need help understanding their condition. Thus, they need to be helped as people of God because some faithful cannot get them into the Church. They think that people with LGBTQ inclinations are not genuine or even sinful. In this article, because Chrurch must serve all people who believe in Christ, it would explore how the Chuch can assist them in giving a good accompaniment. Cura Personalis is an attitude from the Ignatian Spirituality that this article wants to share and contribute to provide the Church with a perspective to go along with the LGBTQ people. This will open a new way in pastoral care, not to contra the doctrine of the Church but to build a bridge to receive the LGBTQ people in the Church as the same people of God who journey on earth.

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Dobrzeniecki, Marek. "Is the fact that other people believe in God a reason to believe? Remarks on the consensus gentium argument." European Journal for Philosophy of Religion 10, n.º 3 (17 de septiembre de 2018): 133–53. http://dx.doi.org/10.24204/ejpr.v10i3.2591.

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According to The Consensus Gentium Argument from the premise: “Everyone believes that God exists” one can conclude that God does exist. In my paper I analyze two ways of defending the claim that somebody’s belief in God is a prima facie reason to believe. Kelly takes the fact of the commonness of the belief in God as a datum to explain and argues that the best explanation has to indicate the truthfulness of the theistic belief. Trinkaus Zagzebski grounds her defence on rationality of epistemic trust in others. In the paper I argue that the second line of reasoning is more promising and I propose its improved version.

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24

MAWSON, T. J. "How a single personal revelation might not be a source of knowledge". Religious Studies 39, n.º 3 (5 de agosto de 2003): 347–57. http://dx.doi.org/10.1017/s0034412503006577.

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Many of those who come to a belief in the God of classical theism do so solely as a result of having had an experience which they believe it is reasonable for them to interpret as a revelation of His existence directly and graciously given to them by God Himself. I shall argue that – at least in the first instance – such people should probably not think of themselves as knowing that there is a God if they are also traditional libertarians and believe in Robert Nozick's theory of knowledge.

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25

Burns, Elizabeth. "MUST THEISTS BELIEVE IN A PERSONAL GOD?" Think 8, n.º 23 (2009): 77–86. http://dx.doi.org/10.1017/s1477175609990108.

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The claim that God is a person or personal is, perhaps, one of the most fundamental claims which religious believers make about God. In Hinduism, Brahma, Vishnu and Shiva are represented in person-like form. In the Hebrew Bible/Old Testament God walks in the Garden of Eden (Genesis 3:8), experiences emotions (e.g. Isaiah 61:8), and converses with human beings (e.g. Job 38–41). In the New Testament, God communicates with his people, usually by means of angels or visions (e.g. Matthew 1:20–21), and retains the ability to speak audibly, as he does to Paul on the Damascus road (Acts 9:4–6). And, in the Qur'an, Allah is said to have a face and two hands (e.g. Qur'an 38:75), to see, and to sit on a throne (e.g. Qur'an 57:4). Many believers today would still claim that, among other things which God can do, he loves those who believe in him (e.g. Ephesians 5:29; I Peter 5:7; Qur'an 1:3) and responds to their prayers (e.g. Matthew 7:7–8; Mark 11:24; Qur'an 11:61).

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Phạm, Hồng Khương. "The Punishment of God". Khoa Học Công Giáo và Đời Sống 2, n.º 4 (16 de agosto de 2022): 43–46. http://dx.doi.org/10.54855/csl.222411.

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People who experience hardship as a result of diseases and natural calamities sometimes ask "why?" and frequently believe that God is punishing them. This essay will shed light on whether God punishes or not. Why does God discipline? What is the Punisher's purpose?These questions are answered to demonstrate that God is good. Evils, both physical and moral, are not God's will. Everyone wants to make others better.

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Dewi, Rita Sukma. "MAUDU’ (A WAY OF UNION WITH GOD)". Penamas 31, n.º 1 (25 de julio de 2018): 243. http://dx.doi.org/10.31330/penamas.v31i1.245.

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The term “Sayyid” or “Arab” has always been associated with Islam in Indonesia. Since Islam originated in the land of Arab, Muslims in Indonesia often believe that religion and Arab race are similar, just as the term “Culture” or “Religion”, although they have different context, many people believe that the term “culture” is similar to “religion”. Religious influences are embedded in many aspects of culture but Arabic culture is not an identity about Islam, these two should be separate from one another.

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28

Fairuz y Jehezkiel Jeven Efraim. "The Representation of Hare Onna in Anime Tenki No Ko By Makoto Shinkai". International Journal of Scientific Research and Management (IJSRM) 11, n.º 09 (10 de septiembre de 2023): 1463–77. http://dx.doi.org/10.18535/ijsrm/v11i09.sh03.

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Anime is one of the media for Japanese society to convey messages. The messages are in the form of cultural values and myths that develop and originate from traditional Japanese culture. Belief in myths continues to grow, even influencing Japanese culture, art and literature. One of the myths that is still believed by Japanese people is the existence of "kami" (gods). Most Japanese people adhere to the Shinto religion and believe in Kami. We are all things that smell sacred in the surrounding natural environment. One of the “kami” that the Japanese people believe in is the Fox God Inari. The Fox God Inari is the god of virtue and fertility. Japanese people also believe in Hare Onna. Hare Onna who has the power to change rainy weather to sunny and is the messenger of God Inari. The existence of this Hare Onna can be seen in the anime Tenki no Ko by Makoto Shinkai. This study aims to reveal how the actors of the story, and the setting represent the Hare Onna by using the analytical descriptive research method and Stuart Hall's representation theory. The results of the study show that the actors of the story and the setting of the story represent the strong desire of the Japanese people to turn bad weather into sunny so that their activities can run smoothly and bring prosperity to the surrounding environment through the presence of Hare Onna.

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Holder, Rodney. "Ramified Natural Theology in Science and Religion: Moving Forward from Natural Theology". Perspectives on Science and Christian Faith 73, n.º 4 (diciembre de 2021): 252–54. http://dx.doi.org/10.56315/pscf12-21holder.

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RAMIFIED NATURAL THEOLOGY IN SCIENCE AND RELIGION: Moving Forward from Natural Theology by Rodney Holder. New York: Routledge, 2021. 244 pages. Hardcover; $160.00. ISBN: 9780367373191. *"Natural theology" is the study of what can be learned about God from a consideration of the universe of nature, and it has often been used to support claims of God's existence. The theologian Richard Swinburne applied Bayesian probability theory to various aspects of natural theology in order to present a justification for God's existence that could be evaluated numerically. Such a method has a certain objectivity about it, he felt. Moreover, it can be applied further to support the specific claims of the Christian faith through a similar treatment of historical facts given in the Bible. This latter effort he called "ramified natural theology," and it is the subject of the present book by Rodney Holder, who held a DPhil from Oxford in astrophysics before being ordained into the Anglican ministry. *This approach to Christian teaching is to be contrasted with those that are based on taking the scriptures as doctrinally authoritative in themselves, as exemplified by the position of Karl Barth. With ramified natural theology, the scriptures must be regarded as historical documents written in good faith by the authors of the time--just as any historian would normally assume about any historical documents--but with the proviso that supernatural events such as miracles are to be accepted as possible. That is something that academic historians will not allow, and it marks a key difference between the two disciplines. Arguing from a historic basis of the scriptures is, of course, not new. What is more innovative is to combine this with a consideration of natural theology, and to use a common analytical technique such as Bayesian theory to assign overall probabilities to the truths of central Christian beliefs. *Bayesian probability theory is a well-established technique. A good illustration would be of a doctor who is visited by a patient displaying symptoms that could come from one of several diseases. But which one? It is known from published statistics what is the a priori probability for a given citizen to have each of these diseases, and the probability for each of them to give the reported set of symptoms. From this information, the doctor can multiply the numbers together to obtain the relative probabilities that the patient has each of the possible diseases. The Bayesian formula allows the doctor to quantify the relative importance of each symptom and find the most likely diagnosis. *This approach can also be used to give believability estimates for more-abstract propositions. For each alternative proposition under consideration we must propose an a priori believability, taken to resemble a probability. We then consider the likelihood that each of the propositions could give rise to a set of given observations, and we finally apply the Bayesian formula. This may persuade us that one initial proposition is much more believable than another, but it does depend on the formation of numerical estimates of believability. These might be objective numbers that we do not know very well, or they may be intrinsically subjective in nature. It seems to me that the most important cases are unavoidably subjective, but quantifying one's degree of belief may be helpful in order to make progress. *Holder applies this type of analysis to the philosopher David Hume's skeptical evaluation of miracles. Hume argued that for a reported miracle, the proposition that it is mistaken is always more probable than the proposition that it is true--but we can put some numbers into this. Suppose that there is testimony T that a given miracle M has occurred, and that God G is proposed as the source of this miracle. Holder calculates a formula which I write here (slightly re-expressed) in order to give a flavor of the contents of the book: P(G|T) = P(G) {P(M|G) + P(T|~M)} / {P(G) P(M|G) + P(T|~M)}. *This is to be interpreted as saying that the probability that God is the source of the miracle as attested, P(G|T), is to be evaluated in terms of three quantities: the a priori likelihood of God's existence, P(G), the probability that God will perform this miracle, P(M|G), and the probability P(T|~M) that this testimony will be obtained when such a miracle did not occur (Hume's mistaken testimony). These numbers are clearly uncertain, but if we are sufficiently confident in the smallness of P(T|~M), and are willing to believe that God may perform miracles, then even a small initial belief in God can be enhanced by a large numerical factor by the testimony of the miracle. *Holder begins his account by discussing the natural theology of God as the First Cause of the universe and of its apparent physical fine-tuning to give intelligent life. Fuller accounts of these subjects have been given elsewhere (including in my own book) and can be referred to. Holder is concerned to provide enough information to justify the application of the Bayesian method to support a proposed belief in God, but most chapters in the book use Bayesian method to support belief in the Christian teaching of the death and resurrection of Jesus, using as factual evidence the material recorded in the Gospels and in other places. Extremely high levels of credibility can be claimed using this method, which can be combined with the natural theology arguments. Holder argues that the conclusions follow convincingly even when the assumptions and numerical probabilities that are used are allowed to vary considerably. *There are, however, some deficiencies in the Bayesian method that may impede its use. It might be questionable, as Holder accepts, to take the different pieces of evidence for the Resurrection in the New Testament as independent witness accounts. This they probably are, I would happily agree, but a determined skeptic might want to write off entire accounts at one go. After all, the later church had no hesitation in dismissing the so-called apocryphal gospels--for good reasons, needless to say--but we must be justly confident that the accepted gospels are the genuine article. Since the main reason that skeptics usually have for doubting this is that they disbelieve the contents, their argumentation may often seem circular. Holder is quite good at rejecting the methodology of skeptical scholars such as Bultmann. *A more serious problem is that the Bayesian method cannot convince the total skeptic. That is, if someone's initial belief value of a proposition is zero, then multiplying this value by a large numerical Bayesian factor will still give zero. For this reason, as Holder states but perhaps not strongly enough, the employment of another method such as "inference to the best explanation" may be indispensable. In this way, one might perhaps convince the skeptic to accept some kind of nonzero likelihood of God after all, and then the Bayesian method may help--at least to make it clear that evidence can indeed be cumulative and can be used to give ordered reasons for belief when strong enough. But the total skeptic may require a different kind of approach. Hume simply disbelieved in miracles. There are people today who likewise disbelieve in miracles, and there are those today who would likewise reject them "on principle," whatever the evidence presented. *Even with these reservations, the Bayesian method provides a healthy contrast to the kind of vagueness that often seems to beset theological discussion. It proposes attributing defined numerical values to all quantities and evaluates their consequences. Even if the reader is unconvinced by the method's claimed precision, it does at least give a clear indication of where a well-specified argument is capable of leading. *Even without the Bayesian aspects, the book is useful in collecting together quite a lot of material that is relevant for presenting the Christian faith. I would, however, point to two areas that are not very well covered. One is the entire topic of biological evolution, which has been the subject of so much familiar controversy and really needs a bit of clear discussion to decide whether it adds to the natural theology. The other is that incidental textual details found in the New Testament are themselves capable of adding considerably to our belief in the documents' historical authenticity. F. F. Bruce and, more recently, Peter Williams have published accessible studies of this, and it is an area that strongly merits being taken into consideration. *Throughout the book Holder's writing is clear and readable, although some of the on-the-fly references to various philosophers and theologians might frustrate a beginner. One must digest a fair bit of mathematics at the level illustrated above. It seems to me that, on the whole, the book is a graduate-level text whose hefty price-tag (even the e-version is not inexpensive--$48.95) will deter many potential readers. Still, within its given remit and despite a few limitations, the book does a good job. It can be well recommended for theological libraries and researchers in the area. I suspect, however, that the conclusions may need to be de-mathematized a little in order to convince ordinary citizens. *Reviewed by Peter J. Bussey, Emeritus Reader in Physics at the University of Glasgow, Glasgow G12 8QQ, UK.

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30

Réhault, Sébasten. "Can Atheism Be Epistemically Responsible When So Many People Believe in God?" European Journal for Philosophy of Religion 7, n.º 1 (21 de marzo de 2015): 181–98. http://dx.doi.org/10.24204/ejpr.v7i1.137.

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Nowadays the argument for the existence of God based on the common consent of mankind is taken to be so bad that contemporary atheists do not even bother to mention it. And it seems very few theists think that the argument is worth defending. In this paper I shall argue to the contrary: not only is the argument better than usually thought, but widespread belief in God constitutes a prima facie defeater for every reasonable atheist.

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31

Budiatmaja, Rudy. "Believe in Yahweh's Name as God Without Eternal Limitations, God Appears and God Almighty Great". Khazanah Theologia 4, n.º 1 (29 de mayo de 2022): 35–48. http://dx.doi.org/10.15575/kt.v4i1.17790.

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This research aims to provide instructions or guidance from spiritual mentors who believe in Jesus Christ related to how to call, mention the person of God with respect to Jesus Christ (Yahweh) and be worshiped as Savior, which consists of 3 (three) characteristics, namely: (1) the name YHWH is called the Eternal God ('ēl 'ōlam) , (2) the name YHWH is referred to as the visible God ('ēl rō'î) , (3) the name YHWH is referred to as God as the Shepherd for His people ('El shadday) as a giver of life, protection and blessing. The method used is to draw conclusions that are explanatory (explanatory) and confirmatory as well as qualitative in the form of library research using content analysis methods. The results showed that the mention of Yahweh's name is known as the eternal God ('ēl 'ōlam), the God who appears to be always present ('ēl rō'î) and the almighty/powerful God ('El shadday). Finally, it can be concluded that the three names Yahweh or EL are suitable and in accordance with the Hebrew phrases in the Bible and can be trusted for Christians to use them in daily life in facing all challenges or problems of life.

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Bustami Harahap, Abu Yazid y M. Iqbal Irham. "QASHASH: CREATING SMART PEOPLE". Academy of Education Journal 13, n.º 2 (1 de julio de 2022): 335–43. http://dx.doi.org/10.47200/aoej.v13i2.1235.

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This article describes the qashash or stories contained in the Qur'an which are used as a method to create intelligent and monotheistic people. The stories of the Qur'an are useful in the formation of human characters who are virtuous and have the creed of monotheism. The stories of the Qur'an become part of an effective educational method for the formation of a soul that unites God. So that it will produce intelligent humans. With stories or stories, students will get a touch of values that will affect their character. An educator can use stories as an alternative method of forming students' souls, especially in the affective and psychomotor domains. The research method in writing this article is a qualitative approach, tahlili interpretation.

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DeBono, Amber, Dennis Poepsel y Natarshia Corley. "Thank God for My Successes (Not My Failures): Feeling God’s Presence Explains a God Attribution Bias". Psychological Reports 123, n.º 5 (4 de noviembre de 2019): 1663–87. http://dx.doi.org/10.1177/0033294119885842.

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Little research has investigated attributional biases to God for positive and negative personal events. Consistent with past work, we predicted that people who believe in God will attribute successes more to God than failures, particularly for highly religious people. We also predicted that believing that God is a part of the self would increase how much people felt God’s presence which would result in giving God more credit for successes. Our study ( N = 133) was a two-factor, between-subject experimental design in which participants either won or lost a game and were asked to attribute the cause of this outcome to themselves, God, or other factors. Furthermore, participants either completed the game before or after responding to questions about their religious beliefs. Overall, there was support for our predictions. Our results have important implications for attribution research and the practical psychological experiences for religious people making attributions for their successes and failures.

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JONES, PETER. "TRANSGENDER: TRANS-ITION TO NOWHERE". CURRENT DEBATES IN REFORMED THEOLOGY: PRACTICE 4, n.º 2 (22 de octubre de 2018): 27–48. http://dx.doi.org/10.35285/ucc4.2.2018.art2.

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Based on Genesis 1:1, “In the beginning, God created the heavens and the earth” (ESV), the apostle Paul in Romans 1:25 gives an amazingly com- plete definition of the only two ways of existing in the world: “they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.” I call these two ways of existing Oneism and Twoism. In Oneism, if you worship creation, you will believe that the world is self-created, self-explanatory, and all made of the same stuff (matter, spirit, or a mixture). Paganism is the worship of nature. If everything shares the same divine substance, then all distinctions are eliminated and everything is god. In Twoism, if you worship God, you will believe that he is the Creator—an external, intelligent, personal God. There are two kinds of existence—the Creator who is uncreated, and everything else, which is created. He has placed distinctions in his creation, making what I call Twoism a worldview based on the binaries of otherness and difference. From living under the cultural canopy of biblical truth, our world has changed in the last one or two generations. This becomes especially evident in the modern views of sexuality—in particular, transsexuality, where human beings now self-define and reject the creational binary of male/female sexuality.

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Kelbessa, Workineh. "The Oromo Doctrine of God". Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, n.º 4 (30 de enero de 2023): 71–86. http://dx.doi.org/10.4314/ft.v11i4.5s.

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The Oromo of Ethiopia, the largest ethnic group, have their own indigenous religion known as Waaqeffanna. They believe in one Waaqa guraacha (black God) – the God who created the universe and the various forms of life. Waaqa has multiple attributes. Waaqa is He who is before everything else. Waaqa is Uumaa (a creator of everything in the world). Waaqa is hunda beekaa (omniscient). Waaqni gonkumaa kan hin Duune (God is immortal). Waaqa is hundaa tolaa (omnibenevolent). Waaqa is hunda danda’aa (omnipotent). Nothing is impossible with Waaqa. Waaqa is the source and lover of dhugaa (truth). Waaqa is Qulqulluu (pure). The Oromo people believe that in the olden days Waaqa was living on the Earth and only later that Waaqa left the Earth in anger because of personal sin and became invisible. Waaqa is one and at the same time manifests Himself in different ways. This paper teases out and highlights core Oromo views of God, his relationship with the world and the problem of evil.

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Laia, Kejar Hidup. "Makna Injil Berdasarkan Roma 1: 16-17 Dan Implementasinya Bagi Gereja Masa Kini". Manna Rafflesia 7, n.º 1 (31 de octubre de 2020): 1–21. http://dx.doi.org/10.38091/man_raf.v7i1.133.

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The fall of the first man (Adam) into sin caused the man to lose the glory of God, man died and was separated from God. The gospel is glad tidings of Jesus Christ who died, rose again to save everyone who believes. To believe the gospel means to believe in the redemptive work of Christ, to reject the gospel is to reject salvation. In the Gospel God's truth is revealed to everyone who believes in Him. This truth is related to the absolute truth of God that no one has. The truth of God revealed in the Gospels is related to the truth that God has done through the death and resurrection of the Lord Jesus to save sinners. Salvation can only be received through faith. Faith is a gift from God given to humans so that they believe in Jesus Christ as Lord and Savior. The gospel gives hope and sets people free from death. To get salvation everyone must listen to the gospel. The task of evangelism is the responsibility of the Church (believers) to preach the message of salvation in the power of the Holy Spirit to sinners so that they repent and have faith in Jesus and become disciples who obey the Great Commission of the Lord Jesus.

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Prasetyo, Laurentius, Kristianus Kristianus y Magdalena Magdalena. "Kanayatn Dayak Beliefs about Jubata in the Perspective of the Divine Philosophy". International Journal of Multi Discipline Science (IJ-MDS) 6, n.º 1 (27 de febrero de 2023): 79. http://dx.doi.org/10.26737/ij-mds.v6i1.4199.

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<em>This research was motivated by the very diverse understanding of the Dayak people about Jubata. The purpose of this research was to find the concept of Jubata that fits the beliefs of the Dayak people outside the influence of Catholicism. The research method was qualitatively descriptive with an ethnographic approach. The research team was the key research instrument, where the research subjects were customary stakeholders and traditional practitioners who are in the research location. Data collection techniques by interviewing research subjects. Data analysis was carried out by codifying and grouping data based on the answers to the interviews conducted. The grouping results were then interpreted and then discussed again with the leaders in the form of a Focus Group Discussion. Thus the concept obtained was a joint conclusion of the parties involved in the research. The results showed that Jubata, which is believed by the Kanayatn Dayak people, is everywhere. Jubata lives close to human life, such as in homes, ritual areas (usually indicated by the sound of the keto bird), farming areas, gardens, settlements and in areas where people are active. The concept of Jubata is heavily influenced by the Hindu belief that there are many Gods, while Catholics believe in one God. Academically, the results of this study can be used as a reference for dialectics related to the Kanayatn Dayak Belief System. The Research Team has succeeded in uncovering the concept of Jubata which is believed by the Kanayatn Dayak people who tend to be Syncretistic. Dayak people believe in God according to their religion but also believe in Jubata according to the beliefs of their ancestors. Jubata is pragmatically the same as God but spiritually Jubata is different from God. Ambiguity regarding this occurs because the religion adopted is different from the belief system that is believed. The Kanayatn Dayak people are indeed at a crossroads, whether to Heaven or Subayatn.</em>

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Hazlett, Latasha. "Made in the Image of God: Seeing Humanity as God Sees Us". Kenarchy Journal 6 (marzo de 2024): 27–38. http://dx.doi.org/10.62950/vukp62.

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While many within the Christian tradition believe that humanity has been made in the image of God, there are differing views of what happened to that divine image once sin and brokenness entered the world. If we believe that our divine nature has been lost or is something to be attained, it follows that we might easily recognize the image of God in some (such as those we consider “saved”) while having a harder time recognizing God’s image within others, especially those who are different from us. A colleague of mine shared a statement that summarizes the danger of this phenomenon well: “when we fail to recognize someone’s divinity, we fail to recognize their humanity.” Great thinkers and social activists such as Dr. Martin Luther King Jr. and Archbishop Desmond Tutu have also stressed the importance of recognizing the divine image that is inherent in all people in order to prevent dehumanization, which leads to injustice and oppression. This paper will explore some of these thoughts in relation to the evolution of St. Augustine’s understanding of what it means to be made in the image of God. By applying Augustine’s three different perspectives on what sin does to our divine image, we will see the consequences of failing to recognize the divinity of others. This reality can show up today in everyday situations such as fearing or distrusting our neighbors, hurting others through attempts to show God’s “love”, and even in atrocities such as treating civilians and children as “collateral damage” in war. When we are truly able to see the image of God in ourselves and each other, we are compelled to genuinely love those who are different from us, including those we believe to be our enemies.

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Gousmett, Chris. "EMERGENT EVOLUTION, AUGUSTINE, INTELLIGENT DESIGN, AND MIRACLES". Philosophia Reformata 76, n.º 1 (17 de noviembre de 2011): 119–37. http://dx.doi.org/10.1163/22116117-90000506.

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Jacob Klapwijk appeals to Augustine on two distinct issues which are closely linked. The first concerns the approach to which Klapwijk commits himself: faith seeking understanding. He calls it Augustinian. I show in this essay that there is a considerable gap between what Augustine means by it and what Klapwijk does with it. Augustine means that what I believe I must seek to understand. Klapwijk means that faith opens up the whole world of science and philosophy to the believer. The second issue is that Klapwijk finds in the Church Father a view of time which he wants to appropriate: God created out of nothing and thus time itself is also a creature which began with the creation. I show that his affirmation of this doctrine comes with a price. He cannot simply set aside what he calls Scholasticism. In the final paragraph I attempt to show that at a deeper level Klapwijk does indeed stand in the Augustinian tradition.

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40

Davison, Scott A. "Could Abstract Objects Depend Upon God?" Religious Studies 27, n.º 4 (diciembre de 1991): 485–97. http://dx.doi.org/10.1017/s003441250002120x.

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What sorts of things are there in the world? Clearly enough, there are concrete, material things; but are there other things too, perhaps nonconcrete or non-material things? Some people believe that there are such things, which are often called abstract; purported examples of such objects include numbers, properties, possible but non-actual states of affairs, propositions, and sets. Following a long-standing (but somewhat misleading) tradition, I shall describe persons who believe that there are abstract objects as ‘platonists’. In this paper, I shall not directly address the plausibility of platonism, as compared with its rivals; instead, I shall confine my attention to one way in which some people have tried to combine platonism and theism. More specifically, I shall concentrate upon the claim that abstract objects depend upon God ontologically (hereafter just ‘DEP’); I shall argue that platonistic theists should reject DEP in favour of the claim that abstract objects exist independently of God (hereafter just ‘IND’). In order to evaluate the relative merits of DEP versus IND, it will be helpful to examine in some detail a particular articulation of DEP. When it comes to recent work on DEP, we can do no better in this regard than to examine the recent work of Thomas V. Morris and Christopher H. Menzel. According Morris and Menzel, there is a sense in which God literally creates such abstracta through engaging in intellective activities.

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Isychenko, Ihor. "Are they taught to believe in school?" Ukrainian Religious Studies, n.º 36 (25 de octubre de 2005): 183–85. http://dx.doi.org/10.32420/2005.36.1671.

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Nowadays, the category of people who are certain in the limitless educational potential of the school has not disappeared. This faith is especially true of not-so-active clergymen who associate their hopes for churching with a compulsory educational subject - "Fundamentals of Orthodox Culture", "Christian Ethics", and even better - simply "the Law of God" or "Catechism." Like, it is enough for children to study the theory of faith, and they will immediately become practicing Christians.

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Gervais, Will M. y Joseph Henrich. "The Zeus Problem: Why Representational Content Biases Cannot Explain Faith in Gods". Journal of Cognition and Culture 10, n.º 3-4 (2010): 383–89. http://dx.doi.org/10.1163/156853710x531249.

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AbstractIn a recent article, Barrett (2008) argued that a collection of five representational content features can explain both why people believe in God and why people do not believe in Santa Claus or Mickey Mouse. In this model ‐ and within the cognitive science of religion as a whole ‐ it is argued that representational content biases are central to belief. In the present paper, we challenge the notion that representational content biases can explain the epidemiology of belief. Instead, we propose that representational content biases might explain why some concepts become widespread, but that context biases in cultural transmission are necessary to explain why people come to believe in some counterintuitive agents rather than others. Many supernatural agents, including those worshipped by other cultural groups, meet Barrett’s criteria. Nevertheless, people do not come to believe in the gods of their neighbors. This raises a new challenge for the cognitive science of religion: the Zeus Problem. Zeus contains all of the features of successful gods, and was once a target for widespread belief, worship, and commitment. But Zeus is no longer a target for widespread belief and commitment, despite having the requisite content to fulfill Barrett’s criteria. We analyze Santa Claus, God, and Zeus with both content and context biases, finding that context ‐ not content ‐ explains belief. We argue that a successful cognitive science of religious belief needs to move beyond simplistic notions of cultural evolution that only include representational content biases.

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Herwansyah, Herwansyah. "PENYANGKALAN ADANYA TUHAN DALAM PANDANGAN ATEIS DAN SAINS MODERN". Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 18, n.º 1 (30 de junio de 2017): 97–104. http://dx.doi.org/10.19109/jia.v18i1.1494.

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The philosophy of the 19th and 20th centuries gave birth to the idea of atheism. Modern atheist figures include Ludwig Feuerbach, Karl Marx, Friedrich Nietzsche, Sigmund Freud and Jean-Paul Sartre. The denial of God presented by each of the 19th and 20th century figures has his own arguments and context. According to Feurbach God is the creation of human delusion. Karl Marx, religion is the opium of the people. Nietzsche, God is dead. Sigmund Freud, religion according to his psychological nature is an illusion. Sartre, the existence of God is nothingness. The denial of God by modern scientists does not mean not to believe in the existence of God at all, but they just have put aside the existence of God. The scientists deny the existence of God with mean to awaken, awaken the religious human beings of the social condition

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Mulkhan, Abdul Munir. "Kebebasan Beragama, Mungkinkah? Antara Fakta atau Takdir Sosial". Jurnal Hak Asasi Manusia 8, n.º 8 (2 de septiembre de 2021): 227–48. http://dx.doi.org/10.58823/jham.v8i8.75.

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When religion compete to find more community in this opened century, they do be conflict each other continued with violation physically and bodily. The question is can the religious leader reserve the merciful to every people as such a human? If they can do that stuffs, likewise KH. Ahmad Dahlan with al-Ma’un principle of movement, therefore religions would enter to the era of new enlightenment. God revealed His religion because of His Mercy in order every human being able to feel secure and prosper. God revealed His statements to and with human being (Messenger) or sent His angels. Though, unfortunately, people always arrogant. Only God who has right to be arrogant, because He is a Master of authority. Our believes to God’s authority is needed to be convinced with giving freewill for everyone to decide what religion that they will choose to God’s authority His self. Do religious leaders still believe in God Will? Or factually, do they use God as mask of their worldly motives?

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Sitanggang, Pintor Marihot, Sukanto Limbong y Rospita Deliana Siahaan. "Towards an Inclusive and Contextual Church in Indonesia: An Investigation". International Journal of Religion 5, n.º 1 (19 de enero de 2024): 246–52. http://dx.doi.org/10.61707/wn36t268.

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As the body of Christ the Church has to be planted and landed in the life of the people around the world. As the part of the Kingdom of God, the world believe and confess the present of God through the ministry of the church. In order to declare the Kingdom of God in this world, the church has to be an inclusive church and in the same time become contextual church. To be inclusive means that the church be opened to all people. Church is not about nation, ethnic, skin color, economy (rich or poor), gender or whatever separated people, one to another. The church is about faith and believes to God the Father, The Son Jesus Christ and Holy Spirit. The people is one as the body of Christ, and has to be served by the church in her ministry and hospitality. Used the qualitative research, this article describes that the church has to be inclusive; the church also has to be contextualized in people life and context. Becomes contextual church means the church is serving, planting and growing in the people context itself, teaching and preaching the Gospel in the people context. The church has to be accepted in all people context around the world.

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Subawa, I. Made Pasek. "Konsep Ketuhanan dalam Upaniṣad". Sphatika: Jurnal Teologi 12, n.º 1 (31 de marzo de 2021): 94. http://dx.doi.org/10.25078/sp.v12i1.2142.

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<p>The teaching of divinity in the upaniṣads positions God as a concept that is resonated into various forms of character according to its purpose. This shows that God exists to have a duty and function in life. In this situation, the identity of Godhead will emerge which depends on the function it has and depends on how people believe in it, even though God is actually single. Man himself is one of the parts in which there is the cause of life which is the smallest part of God, namely atma. With the existence of this atma, humans can actually connect themselves transcendently with God. This can be done when one is able to practice sadhana diligently and sincerely.</p>

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Lebens, Samuel. "Revelation Through Concealment: Kabbalistic Responses to God’s Hiddenness". European Journal for Philosophy of Religion 12, n.º 2 (30 de junio de 2020): 89. http://dx.doi.org/10.24204/ejpr.v12i2.3324.

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John Schellenberg presents an argument for atheism according to which theism would be easy to believe, if true. Since theism isn’t easy to believe, it must be false. In this paper, I argue that Kabbalistic Judaism has the resources to bypass this argument completely. The paper also explores a stream of Kabbalistic advice that the tradition offers to people of faith for those times at which God appears to us to be hidden.

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Nurdin, Muhammad Amin. "THE STUDY OF AL-ZAMAKHSARI IN EXPLAINING I'JAZ QURAN". Buletin Al-Turas 1, n.º 2 (23 de enero de 2018): 30–33. http://dx.doi.org/10.15408/bat.v1i2.6949.

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When al-Qur'an was sent down to the Arab people, the bigger part of them did believe in it,while some did not believe that it is the revelation from God Himself Biog Amongst those who disbelieved actual they did know the aspects of i'jaz al-Qur'an. This was proved by the when they tried to match got u the eloquency of a Qur'an, wich then was b occured to be a failure.

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Hasanah, Umi. "TOLERANSI DALAM KEHIDUPAN SOSIAL BERAGAMA". Wahana Islamika: Jurnal Studi Keislaman 3, n.º 1 (30 de abril de 2017): 75–94. http://dx.doi.org/10.61136/5rdv0098.

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Apart from being social beings, humans are also creatures who need and believe in God; the concept of God here is not only Allah. Because the conditions of the Indonesian people are plural, both in terms of language, ethnicity, and religion. Therefore, God, who its inhabitants worship, is homogeneous. Thus, fellow religious people must tolerate each other in order to uphold the ukhuwah. This type of study is library research, which is an attempt to obtain data using library sources. The results of this study are that Tasamukh, according to language, means tolerance, while according to the term means respecting others. The essence of tasamukh is to maintain a personal stand but still be willing to accept the opinions of others from all walks of life, be they religion, culture, social conditions, nationality and society.

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Ali, Farhad y Ahmad Hassan Khattak. "Islam, Atheism and Anti-natalism: A critical analysis". Journal of Humanities, Social and Management Sciences (JHSMS) 2, n.º 2 (30 de diciembre de 2021): 228–39. http://dx.doi.org/10.47264/idea.jhsms/2.2.17.

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The fact that every one of us in this life has to face difficulties, pain, sadness cannot be denied. Quran and Hadith also accept the presence of evil and calamities in this world. There comes the question in our mind that how is the evil present in this world although the world is created by Allah (S.W.T), and He is the merciful and controls everything in the universe. If somehow, the evil was present Allah (S.W.T) could have ended it, but we see that the reality is different. The existence of evil has been used by people as a justification for not believing in God since ages. In today’s world we see people who believe in Anti-natalism and consider life as an evil and in order to save ourselves from the evil they suggest that humans should not procreate. This article has been written after studying the arguments of people who do not believe in God and are the followers of Anti-natalism. The study concludes that evils, pains, and sadness are natural product of this world, and these evils are not a part of Allah’s (S.W.T) creations. Moreover, the changes are part of the existence of the universe and humans, and these calamities cannot be used as an excuse for not believing in God or justify believing in Anti-natalism.

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