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Ganzevoort, R. Ruard. "Spreken is zilver, horen is goud - Over de preek als Woord van God". Verbum et Ecclesia 27, n.º 2 (17 de noviembre de 2006): 510–33. http://dx.doi.org/10.4102/ve.v27i2.161.
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The connection of the sermon and the word of God has been a topic of much debate. This paper explores the significance and problematic aspects of the understanding of the sermon as a word of God. The Barthian notion that we have to speak God’ s word yet are unable to do so offers a dialectic interpretation that leaves the preacher and the congregation vulnerable. The problem lies, according to this paper, not so much in connecting the sermon and the word of God, but in the fact that this connection is sought in the act op speaking. The act of hearing the sermon might be a much more suitable category of understanding the connection.
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Seidel, George J. "Heidegger’s Last God and the Schelling Connection". Laval théologique et philosophique 55, n.º 1 (1999): 85. http://dx.doi.org/10.7202/401217ar.
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Abulmajd, Abdurrahman. "WHAT IS THE MODEL OF MUSLIM RELATIONS WITH THE KAABA FROM THE PERSPECTIVE OF THE QUR'AN". QiST: Journal of Quran and Tafseer Studies 3, n.º 1 (16 de diciembre de 2023): 107–45. http://dx.doi.org/10.23917/qist.v3i1.3583.
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The main idea of the research is to limit most of the connections that were linked to the Kaaba, the circumambulation connection or more severe, connections that were required by doctrine, and documented by traditional and rational inferences. The importance of the research lies in trying to cover most of the connections that were connected to the Kaaba, and to find out the nature and types of these connections, the bulk of their dimensions, and the strength of their cohesion. The problem of the research is represented by In the impact of these connections on the Muslim belief, the research aims to clarify these connections and arrange them in the appropriate model order, and provide fertile scientific material that deepens faith, refutes speculation, enriches objective knowledge, and creates a fertile background that gives the Muslim confidence when discussing with others about the Kaaba in particular, and thought. Islam in general, and the nature of the research required that I follow the descriptive, analytical, and deductive method, considering it to be the best method for the nature of the research. One of the most prominent findings reached by the researcher is that the connections associated with the Kaaba are diverse and can be limited to three main connections: divine connections, devotional connections, and security connections. And the connection of the Messenger of God, may God bless him and grant him peace, to the House is greater than that of Abraham, peace be upon him, because he, may God bless him and grant him peace, participated in building the House voluntarily and honorably - by the grace of God Almighty before the mission - and he re-placed the Black Stone. In its place, he decisively purified the house. On the day of the conquest, he purified it of idols, and purified it of the impurity of the polytheists in the Farewell Pilgrimage 10 AH, and he modified the circumambulation into an Irma and Sa’i. The Messenger of God, may God bless him and grant him peace, is the model to be followed in the rituals. Indeed, there is Amendments that Muhammad, may God bless him and grant him peace, wanted to make at home. Therefore, the researcher believes that looking at the connections associated with the Kaaba increases the believer’s strength and certainty, and that the connections may sometimes overlap, and that what the Messenger of God, may God bless him and grant him peace, did towards the House, exceeds what Abraham, peace be upon him, did.
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Wajdi, Firdaus, Dianada Puspita y Ahmad Hakam. "The Synergy of Sufism and Nationalism: The Role of Idrisiyya Sufi Order in Contemporary Indonesia". International Journal of Religion 5, n.º 11 (6 de julio de 2024): 3142–50. http://dx.doi.org/10.61707/735shd67.
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Sufism is often associated with Islamic mysticism and spirituality that focuses only on the purification of the soul and personal connection to God. Sufi leaders seem to no longer play an essential social role in the modern context. Islamic teachings essentially explain maintaining a balance between personal connection to God and social connection between Muslims and human beings. This study explores how personal and social connections institutionalize the Idrisiyya Sufi order. Regarding social connection, the Sufi order community has a great interest in the values of nationalism and implements it in society. This study was carried out in the community of Idrisiyya Sufi order in Tasikmalaya, West Java, Indonesia. This study shows that Sufi leaders recognize the critical aspects of nationalism values from theological and sociological perspectives. This community also implements nationalism in educational, economic, social, and political aspects. This shows that Sufism still plays a substantial role in society in the modern context.
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Andini, Agni Dhea y Afendy Widayat. "Korelasi Tuhan dalam Pandangan Aristoteles dengan Konsep Satataning Panembah". Jurnal Dinamika Sosial Budaya 25, n.º 2 (31 de octubre de 2023): 94. http://dx.doi.org/10.26623/jdsb.v25i3.6131.
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<p>The will of the first Mover, who is none other than God, is inextricably linked to the existence of people and everything else in the cosmos. God is the reason why everything has a purpose, including humans. Aristotle, a philosopher, held this philosophical idea to be true. The Javanese, on the other hand, have their own ideas on how to worship God as the architect of the universe. This approach, known as <em>satataning panembah</em>, includes <em>sembah catur </em>or four different forms of worship. <em>Serat Wedhatama</em> by KGPAA Mangkunegara IV contains <em>sembah catur</em>. The goal of qualitative descriptive research is to identify the connections between the two, notably Aristotle's conception of God and the idea of <em>satataning panembah</em>, through gathering evidence through literary study. The study's findings indicate a connection between God and the four forms of worship practiced by the Javanese people it s <em>sembah raga, sembah cipta, sembah jiwa, </em>and <em>sembah rasa</em> according to Aristotle. The connection is that there is a means to reach human unity with God, which is the height of human perfection.</p>
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Hey, Sam. "Christ-centred mindfulness: connection to self and God". Practical Theology 12, n.º 3 (19 de mayo de 2019): 356–57. http://dx.doi.org/10.1080/1756073x.2019.1610850.
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Nemes, Steven. "Self, World, and God in Michel Henry and Dumitru Stăniloae". Journal for Continental Philosophy of Religion 4, n.º 2 (25 de octubre de 2022): 105–32. http://dx.doi.org/10.1163/25889613-bja10027.
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Abstract Christianity proposes that God can be accessed both in the subjectivity of the human self and in the World. This admittedly strange idea can be understood by drawing certain insights from Michel Henry and Dumitru Stăniloae. For Henry, the connection between God and the human self in subjectivity is understood as the generation of the human as a living self in the absolute Life which is God. For Stăniloae, the connection between God and the World is understood through the interpretation of the cosmos as an intelligible medium by which the dialog between God and the human being takes place. These two thinkers have certain lacunae, but their proposals can be fruitfully combined through the supposition that the World is the “body” of God, i.e. His inner life as seen from the outside.
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Kim, Min Seong. "Science and the Necessity of Faith: Notes on “Appendix to the Transcendental Dialectic”". Jurnal Filsafat Indonesia 4, n.º 3 (1 de noviembre de 2021): 247. http://dx.doi.org/10.23887/jfi.v4i3.39510.
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Apropos Kant’s discussion of scientific practice in the section of the first Critique entitled “Appendix to the Transcendental Dialectic,” there has long been a tendency in Anglophone Kant scholarship to downplay the role of God or quickly brush aside the centrality of the idea in the Kantian system. As a way of setting the stage for evaluating the place of God in Kant’s philosophy, this paper, in a concise and straightforward manner, attempts to make the connection between science and the idea of God as it appears in the first Critique explicit and explain why Kant is driven to make that connection. In the first half of the paper, I summarize Kant’s discussion of scientific practice as presented in the first part of the Appendix, followed by a brief discussion of a problem his account raises. In the second half of the paper, I elaborate the connection between science and God as a response to that problem.
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Mohamad, Mohd Afifuddin y Nooraini Othman. "ENHANCING SPIRITUAL WELL-BEING AMONG CANCER PATIENTS THROUGH RELATIONSHIPS WITH ONESELF, OTHERS, AND GOD". Journal of Health and Translational Medicine sp2023, n.º 1 (6 de junio de 2023): 36–45. http://dx.doi.org/10.22452/jummec.sp2023no1.4.
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The objective of this review was to assess the body of research in spiritually-based studies to demonstrate that connections between cancer patients and themselves, other people, and God lead to greater cancer recovery or survival rates. This review specifically looked at the prevalence and methods used to evaluate the significance of these relationships for cancer patients in enhancing their spiritual well-being. Eleven studies were ultimately included in this analysis after a thorough search of available English language literature. Findings showed that patients' ability to learn to live with cancer is significantly impacted by the common spiritual focus on connection with oneself, others, and God. Additionally, the benefits that cancer patients experienced were highlighted by the studies. The results also highlighted the benefits attained by cancer patients as a result of the actions taken in each type of connection for improved disease-coping skills.
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Schneider, Carolyn. "The intimate connection between Christ and Christians in Athanasius". Scottish Journal of Theology 59, n.º 1 (febrero de 2005): 1–12. http://dx.doi.org/10.1017/s0036930605000931.
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The Middle Platonic concept of ‘participation’ in the Forms is important for understanding the connection that Athanasius finds between Christians and Christ. Yet, Athanasius adapts this concept to his Johannine view of the Word of God incarnate in Christ. He turns to the language of bodily creation and kinship rather than contemplation to express the relationship between Christ and Christians. For Athanasius, evil makes it impossible for humans to contemplate the divine Word by which they were created. Therefore, the Word embodied a new humanity in Christ. The Holy Spirit enables Christians to participate in Christ, becoming thereby part of a new humanity and children of God.
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Filiani Filiani y Aprianus Lendrik Moimau. "Pandangan Alkitabiah Terhadapa Penderitaan Dalam Konteks Indonesia". Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral 2, n.º 1 (11 de junio de 2023): 59–65. http://dx.doi.org/10.55606/lumen.v2i1.140.
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In the beginning God created humans and hoped that humans could reflect life as God's glorious creation, that is, in the image and similarity of God. For Irenius, the image of God meant “Human nature as a rational and free being. In connection with the term "image and likeness to God," Lempp writes that: "Man is the goal and crown of all creatures, outwardly and inwardly created by God, according to God, of the same character, talent, character, character with God, and all are imitated according to the original. .”
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Ripanti, Francesco y Samanta Mariotti. "“The God of Time is Heritage of Mine”". Advances in Archaeological Practice 6, n.º 3 (26 de julio de 2018): 199–211. http://dx.doi.org/10.1017/aap.2018.18.
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ABSTRACTDuring the 2014 excavation campaign at Vignale an impressive late antique mosaic depicting Aion, the God of Time, was discovered. This artifact of 100 m2 became a milestone for outreach activities; fund-raising, theatrical performances, and archaeological trekking sessions were tailored to this finding, in collaboration with local associations. The discovery of the mosaic consolidated the promotional lines followed for this project, on-site and off-site, capable of engaging different audiences. Taking into account the recent debate about emotion as an essential constituent of the heritage-making process, a preliminary analysis of these initiatives questions the existence and the development of an emotional connection between the public and the archaeological site. Since an emotional connection emerged, further analyses and studies need to specify the kinds of emotive connection that occur. Assessment of the emotional impact intrinsic to public outreach will provide clues to transforming the “intellectual” emotion of discovery into a shared and valuable emotion for the benefit of both the archaeological project and its stakeholders.
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Yee, Thomas B. "Battle Hymn of the God-Slayers". Journal of Sound and Music in Games 1, n.º 1 (1 de enero de 2020): 2–19. http://dx.doi.org/10.1525/jsmg.2020.1.1.2.
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“God is dead,” declared philosopher Friedrich Nietzsche, “… and we have killed him” (1887)—a proclamation that numerous video game protagonists could aptly say by journey's end. The prominent god-slayer trope in video game storylines casts the gameworld's god(s) as the final boss, to be slain by players, inviting connection to real-world religious ideas. Adequate scholarly attention has not been given to the musical features of the god-slayer trope—specifically, the bosses’ unique battle tracks—to discover what the music's meaning contributes to the trope. Quantitative analysis of video games featuring the god-slayer trope reveals that the bosses’ battle tracks may strategically combine rock and sacred music topics for significant semiotic effect. This article explores the meanings associated with rock and sacred music topics, using analytic methods from the burgeoning field of musical semiotics. By invoking music-theoretic work in topic theory (Monelle 2006, Hatten 2004), agential modalities (Tarasti 1994), and virtual agency (Hatten 2018), I argue that the rock and the sacred music topics initially appear to conflict—but the trope serves as a hermeneutic premise for a meaningful and productive synthesis uniquely fit for the narrative god-slayer trope. Xenoblade Chronicles (2010) forms a striking case study, with its tracks “Zanza” and “The God-Slaying Sword” exemplifying the sacred-rock trope and its semiotic meaning in relation to the game's plot—a narratively apt battle hymn for the game's god-slaying protagonists. Using a cultural-historical lens, the conclusion explores connections between the narrative god-slayer trope and the descent of Japan's god-emperor from divinity to humanity.
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Fisher, A. R. J. "Causal and Logical Necessity in Malebranche's Occasionalism". Canadian Journal of Philosophy 41, n.º 4 (diciembre de 2011): 523–48. http://dx.doi.org/10.1353/cjp.2011.0043.
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The famous Cartesian Nicolas Malebranche (1638-1715) espoused the occasionalist doctrine that ‘there is only one true cause because there is only one true God; that the nature or power of each thing is nothing but the will of God; that all natural causes are not true causes but only occasional causes’ (LO, 448, original italics). One of Malebranche's well-known arguments for occasionalism, known as, the ‘no necessary connection’ argument (or, NNC) stems from the principle that ‘a true cause… is one such that the mind perceives a necessary connection between it and its effect’ (LO, 450).
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Alston, William P. "Does God have Beliefs?" Religious Studies 22, n.º 3-4 (septiembre de 1986): 287–306. http://dx.doi.org/10.1017/s0034412500018333.
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Beliefs are freely attributed to God nowadays in Anglo–American philosophical theology. This practice undoubtedly reflects the twentieth–century popularity of the view that knowledge consists of true justified belief (perhaps with some needed fourth component). (After all no one supposes that God has beliefs in addition to, or instead of knowledge.) The connection is frequently made explicit. If knowledge is true justified belief then whatever God knows He believes. It would seem that much recent talk of divine beliefs stems from Nelson Pike's widely discussed article, ‘Divine Omniscience and Voluntary Action’. In this essay Pike develops a version of the classic argument for the incompatibility of divine foreknowledge and free will in terms of divine forebelief. He introduces this shift by premising that ‘A knows X’ entails ‘A believes X’. As a result of all this, philosophers have increasingly been using the concept of belief in defining ‘omniscience’.
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Rezvykh, Tatyana Nikolaevna. "German-Russian Philosophical Dialogue: God and the World in S. Frank and M. Scheler". Philosophy of Religion: Analytic Researches 5, n.º 1 (2021): 68–83. http://dx.doi.org/10.21146/2587-683x-2021-5-1-68-83.
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The commonality of views of S. Frank and M. Scheler on the question of the relationship between God and the world is based on the fact, that both philosophers relied on the ideas of Platonism and German mysticism. Both philosophers were convinced of the existence of a spiritual identity between Russia and Germany. This affinity is expressed in the reception of the mystical worldview. The article examines the views of Scheler and Frank on the development of Russian and German cultures. The article examines Frank's point of view on the existence in Europe of a single “eternal philosophy” that goes back to Platonism and Eastern Patristics. This philosophy, according to Frank, is the main line of philosophy in Europe and Russia. Frank continues the tradition of Neo-Platonism, medieval German mysticism and mysticism of German classical philosophy (Baader). God, according to Frank, is an incomprehensible fundamental principle of being. The creation of the world is the revelation of the inner life of God. In a later book “The light shineth in darkness” Frank doubts the omnipotence of God, but does not renounce the idea of the existential unity of God and the world. God as Spirit reveals “weakness” in the world. Frank's position is panentheism. Scheler, like Frank, is associated with Neoplatonism and German mysticism (Schelling). Scheler’s world and God are in close connection. God becomes a personal God in the process of creating the world. Like Frank, Scheler comes to the conclusion that the spiritual principle has no power over the vital principle. His position should be characterized as pantheism. Thus, Frank and Scheler act as followers of the mystical doctrine of the direct connection between God and the world. In their worldview, neoplatonic mysticism, German mysticism and Christianity are united into one whole.
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Skvortsov, Lev. "IS A NEW FORMULA FOR A "PERSONAL GOD" POSSIBLE?" Filosofiya Referativnyi Zhurnal, n.º 1 (2021): 147–78. http://dx.doi.org/10.31249/rphil/2021.01.09.
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This article is devoted to the problem of «personal God». Phenomen of «personal God» was criticized as had no sense for religions worldview and had no accord with scientific picture of the world. The article is the definite answer on the question of personal God and its connection with the social power and Humanistic sense. At the same time article gives philosophical understanding conception of Demiurge as antihuman and antidemocratic power and shows the reaction on it in form of «bogochelowechestwo» and its transformations. The article is developed understanding of «personal God» in the basis of hypothetical esotericism.
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Claveria, Alesha. "The Great God Pan/Brown". Eugene O'Neill Review 36, n.º 2 (1 de octubre de 2015): 212–25. http://dx.doi.org/10.5325/eugeoneirevi.36.2.212.
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Abstract Examining the origins of the phrase “the Great God Pan,” and similarities between Eugene O'Neill's play The Great God Brown (1925) and Arthur Machen's Victorian horror novel The Great God Pan (1894), reveals that these works share more than similar titles. Correspondences in tone, theme, and other details suggest that Machen's novel might have influenced O'Neill, opening new possibilities for interpreting the ideas and stylistic affinities of O'Neill's elusive play. The possibility of connection is strengthened by the authors' overlapping social spheres during the 1920s, with Carl Van Vechten as the linking figure. As such, a groundbreaking Victorian horror story, which O'Neill might have heard as a boy, could have helped shape O'Neill's sort of modernism.
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Cailing, Rolex M. "Fear God and keep his commandments: Foundation for a relationship with God". Review & Expositor 115, n.º 2 (mayo de 2018): 254–63. http://dx.doi.org/10.1177/0034637317753666.
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This article argues that the “fear of God” concept links the theology and ethics of Qoheleth and plays a pivotal role in the quest for life’s meaning amidst its challenges. It explores what B. K. Waltke echoes as “the kernel and star of the whole book” and “the dominant note of the book.”1 It offers a cursory study of the relationship between God and human beings and its connection to the concept of “fearing God.” It concludes that the “fear of God” is foundational to a relationship with God, and for seeing life within the limits and bounds of God’s sovereignty. The key to Qoheleth’s realistic attitude to life occurs in his doctrine of God. He believes that the Creator of the world is intimately concerned with the details of human lives and determines the fate of every human creature. Like the book of Job and Proverbs, Qoheleth asserts that the “fear of God” is the beginning of wisdom.
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Goss, Robert. "Finding God in the Heart-Genital Connection: Joe Kramer's Erotic Christianity". Theology & Sexuality 2002, n.º 16 (30 de diciembre de 2001): 33–44. http://dx.doi.org/10.1177/135583580200801604.
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van Ness, Peter H. "God, Faith, and Health: Exploring the Spirituality-Healing Connection. Jeff Levin". Journal of Religion 82, n.º 3 (julio de 2002): 520–21. http://dx.doi.org/10.1086/491169.
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Duby, Steven J. "Goodness, gratitude and divine freedom". Scottish Journal of Theology 75, n.º 1 (febrero de 2022): 33–42. http://dx.doi.org/10.1017/s0036930621000806.
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AbstractThis essay considers the goodness of God and the psalmists’ gratitude toward God in connection with divine aseity and divine freedom. The plenitude of God's goodness entails that he is fully sufficient and actualised in himself. The psalmists’ gratitude toward God implies that he acts in freedom when he communicates his goodness to creatures. The essay then explores how contemplating this teaching in the Psalter can help us to articulate in a broader dogmatic scope the coherence of God's pure actuality, freedom and constancy.
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TROXEL, A. CRAIG. "Church and Kingdom: Not Putting Asunder What Christ Brought Together". Unio Cum Christo 9, n.º 2 (31 de octubre de 2023): 23. http://dx.doi.org/10.35285/ucc9.2.2023.art2.
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The Fundamental Question In Ecclesiology Is That Of The Relationship Between The Church And The Kingdom Of God. The Answers—historical And Theological—have Wavered Between Those Who Want To Keep The Two Isolated And Those Who Want To Make The Two Identical. This Article Proposes A Christological Connection Between Church And Kingdom Via Two Texts (Eph 1:20–23 And 1 Cor 15:22–25) That Share Similar Phrasing And Agendas. KEYWORDS: Ecclesiology, Head, Church, Kingdom Of God, Redemption, Power, Authority, Enemies Of God
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Moser, Paul K. "Divine Power, Friendship, and Theodicy". Process Studies 49, n.º 1 (2020): 54–72. http://dx.doi.org/10.5840/process20204913.
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This article examines the kind of power available to a God worthy of worship, in connection with the prospect for a full theodicy for the world's suffering and evil. It portrays how such a God would seek to relate to people with uncoerced reconciliation to God as a gift having definite expectations of them. To that end, God would be elusive and hidden at times, including regarding ultimate purposes, to minimize the alienation of humans from God. We have no good reason to suppose that God would reveal divine purposes to humans in a way that gives them a full theodicy. Similarly, we have no good reason to acknowledge a certain kind of limitation in divine power over evil, but, given divine goodness, we would expect to have such a clear reason if God had such a limitation. The absence of the latter clear reason counts against a proposed full theodicy.
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Kuropatkina, Oksana V. "MIRACLE AS AN ESSENTIAL NEED. CONCEPTS OF MIRACLE AND ITS PRACTICES IN PENTECOSTALISM". Studia Religiosa Rossica: Russian Journal of Religion, n.º 1 (2021): 90–98. http://dx.doi.org/10.28995/2658-4158-2021-1-90-98.
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Pentecostalism is a Protestant denomination in whose worldview special attention is paid to the supernatural and miraculous action of God in the world. That category includes healings exorcism, and exalted spiritual practices. Miracle in the understanding of Pentecostals is a sign of heavenly life, an indicator of connection with God, a manifestation of the power of God, a confirmation of the truth of faith and the status of believers. The miracle for Pentecostals is what seems strange and unusual to worldly people but it is an everyday reality for believers who are in constant contact with God and who are awaiting His constant intervention.
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Miller, Robert D. "Tracking the Dragon across the Ancient Near East". Archiv orientální 82, n.º 2 (10 de septiembre de 2014): 225–45. http://dx.doi.org/10.47979/aror.j.82.2.225-245.
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Calvert Watkins definitively illustrated the connections between the Vedics laying of the dragon Vr̥tra by the thunder-god Indra and the storm-god dragon slaying myths of the both ancient Iran (Aži Dahāka) and Indo-European Hittites (Illuyanka). But there are actually two Hittite dragon-slaying myths – the other, Hurrian in origin, concerning the storm god Teshub – and the relationship between the two remains unclear. The Hurrian-Hittite myth clearly underlies the Canaanite storm-god dragon slaying, but the connection of the latter to an independent Semitic dragon-slaying myth is also unclear. Is there a separate Semitic myth at all, or does the dissemination of these mythological motifs all go back to Indo-European Hittites and Indo-Europeans among the Hurrians? And if there is a Semitic myth, did it disseminate from the Levant southeastward to Mesopotamia with the spread of the Amorites in the early 2nd millennium or was there an originally-Sumerian dragon-slaying myth already in Southern Mesopotamia? And what are we to do when specificmotifsoftheearliest Mesopotamian form reappear in the late Iranian Shahname? This essay tracks the dragon across the ancient Near East, as similar myths fed into each other, their elements interweaving and combining in new forms.
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Miller, Robert D. "Tracking the Dragon across the Ancient Near East". Archiv orientální 82, n.º 2 (10 de septiembre de 2014): 437–58. http://dx.doi.org/10.47979/aror.j.82.2.437-458.
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Calvert Watkins definitively illustrated the connections between the Vedics laying of the dragon Vr̥tra by the thunder-god Indra and the storm-god dragon slaying myths of the both ancient Iran (Aži Dahāka) and Indo-European Hittites (Illuyanka). But there are actually two Hittite dragon-slaying myths – the other, Hurrian in origin, concerning the storm god Teshub – and the relationship between the two remains unclear. The Hurrian-Hittite myth clearly underlies the Canaanite storm-god dragon slaying, but the connection of the latter to an independent Semitic dragon-slaying myth is also unclear. Is there a separate Semitic myth at all, or does the dissemination of these mythological motifs all go back to Indo-European Hittites and Indo-Europeans among the Hurrians? And if there is a Semitic myth, did it disseminate from the Levant southeastward to Mesopotamia with the spread of the Amorites in the early 2nd millennium or was there an originally-Sumerian dragon-slaying myth already in Southern Mesopotamia? And what are we to do when specificmotifsoftheearliest Mesopotamian form reappear in the late Iranian Shahname? This essay tracks the dragon across the ancient Near East, as similar myths fed into each other, their elements interweaving and combining in new forms.
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Muck SJ, Otto. "Divine Simplicity and the Grammar of God-talk: Comments on Hughes, Tapp, and Schärtl". European Journal for Philosophy of Religion 10, n.º 2 (12 de junio de 2018): 89–104. http://dx.doi.org/10.24204/ejpr.v10i2.2556.
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Different opinions about the simplicity of God may be connected with different understandings of how abstract terms are used to name the properties which are affirmed of a being. If these terms are taken to signify parts of that being, this being is not a simple one. Thomas Aquinas, who attributes essence, existence and perfections to God, nevertheless thinks that these are not different parts of God. When essence, existence and perfections are attributed to God, they all denominate the same, the Being of the first cause. For Aquinas, this is a consequence of his way of introducing the language about God by basing it upon the philosophical ways leading to God as first cause. Awareness of this connection between Divine attributes and the arguments for God’s existence is crucial for an adequate understanding of Aquinas’ position.
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Maksimov, Vladimir I. "Old-Russian Stribog and his Ancient Greek Brother Astray". Russkaia Rech, n.º 1 (febrero de 2021): 57–63. http://dx.doi.org/10.31857/s013161170013904-3.
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The essay analyses the name of a pagan God of the Ancient Rus Stribog, who was mentioned in “The Russian Primary Chronicle” and “The Tale of the Igor’s Campaign” and its connection with the ancient Greek mythology. The article suggests that an old-Russian god Stribog is similar to the ancient Greek god Astray, the father of the famous gods of winds, Boreas — the god of cold northern wind, Zephyr — the god of warm western wind, Anemoi — the god of hot southern wind and Eurus — the god of unstable eastern or south-eastern wind, who are often associated with the winds they symbolize in Russian poetry. The similarity of Stribog and Astray lays not only in their origins, but in the common root str-. The article concludes that because god Astray is not only the farther of the gods of the winds, but also the father of Venus and other stars, it is arguable that Stribog is both the grandfather of the winds and the Slavic god of the night sky.
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Jiménez, Miguel Requena. "Prodigies in Republican Rome. The Absence of God". Klio 100, n.º 2 (3 de septiembre de 2018): 480–500. http://dx.doi.org/10.1515/klio-2018-0104.
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Summary As opposed to the traditional view of the prodigium as a part of a divination that augurs divine wrath, in this article we regard episodes of prodigies as ancient societies’ expression of their connection with their gods. Prodigious episodes are the evidence of divine presence or absence within a community.
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Van Eyghen, Hans. "Debunking Divine Command Theory". Religions 14, n.º 10 (2 de octubre de 2023): 1252. http://dx.doi.org/10.3390/rel14101252.
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The divine command theory holds that morality finds its origin in God or that God is somehow closely connected to morality. Many people across the world hold a related, though different belief that Religious belief is required for proper moral behavior. In this paper, I look at a number of evolutionary and cognitive explanations (supernatural punishment theory, big gods theory, moral dyad, and costly signaling) that purport to explain why people hold beliefs concerning a close connection between God and morality. I assess whether any of these theories provide a reason for epistemic concern.
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Moser, Paul K. "Divine Power, Friendship, and Theodicy". Process Studies 49, n.º 1 (1 de abril de 2020): 54–75. http://dx.doi.org/10.5406/processstudies.49.1.0054.
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Abstract This article examines the kind of power available to a God worthy of worship, in connection with the prospect for a full theodicy for the world’s suffering and evil. It portrays how such a God would seek to relate to people with uncoerced reconciliation to God as a gift having definite expectations of them. To that end, God would be elusive and hidden at times, including regarding ultimate purposes, to minimize the alienation of humans from God. We have no good reason to suppose that God would reveal divine purposes to humans in a way that gives them a full theodicy. Similarly, we have no good reason to acknowledge a certain kind of limitation in divine power over evil, but, given divine goodness, we would expect to have such a clear reason if God had such a limitation. The absence of the latter clear reason counts against a proposed full theodicy.
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Loktionov, Alexandre Alexandrovich. "An “Egyptianising” Underworld Judging an Assyrian Prince? New Perspectives on VAT 10057". Journal of Ancient Near Eastern History 3, n.º 1 (27 de junio de 2017): 39–55. http://dx.doi.org/10.1515/janeh-2016-0012.
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AbstractThis article makes the case for an Egyptian connection in the Neo-Assyrian tablet VAT 10057, commonly known as the Underworld Vision of an Assyrian Prince. It opens with a discussion of past work on this tablet, a synopsis of the text, and a survey of the evidence for Egyptian people and culture in the Neo-Assyrian Empire. It then proceeds to analyse specific lines of the composition which may reveal signs of what is termed “Egyptianising” influence. One description in particular, featuring a god standing atop a crocodile, is highlighted as especially convincing on the basis of a very close match with contemporary Egyptian iconography of the god Horus. In the light of this principal evidence, other possible but less definitive examples are put forward. The article also discusses the nature of the “Egyptianising” elements, assessing the possibilities of both purely descriptive and conceptual connections with Egyptian culture, and what this might indicate about the people behind the text. The “Egyptianising” elements are also located in the broader context of the composition, and their place in a complex Mesopotamian text also incorporating some Elamite elements is considered. Overall, the article aims to demonstrate that some sort of Egyptian connection was present, although it concedes that its scale and nature are perhaps impossible to gauge. It is hoped that this piece will encourage other scholars to pursue connections between Egypt and Assyria with renewed vigour, demonstrating that textual analysis may prove fruitful in this area.
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Van Wyk, J. H. "Analogiese Eksistensie(2). Aantekeninge by die etiek van J A Heyns". Verbum et Ecclesia 16, n.º 1 (20 de septiembre de 1995): 159–70. http://dx.doi.org/10.4102/ve.v16i1.446.
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Analogical existence. Comments on the ethics of J A Heyns. In a previous article it has been argued that at the heart of Heyns's ethics lies the idea of analogical existence, which basically means that rnan must reflect God because he is created in the image of God. In that connection a few features of the ethics of Heyns were explained, a discussion which is being continued in this article.
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Ou, Menglian. "Non-Euclidean Geometries as a Source of Faith in God for F.M. Dostoevsky and His Characters (on the Example of Ivan Karamazov)". Litera, n.º 7 (julio de 2023): 139–50. http://dx.doi.org/10.25136/2409-8698.2023.7.41030.
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Ivan Karamazov's nightmare reflects his deep ideological crisis. In the story of Ivan Karamazov's "rebellion" against God, his arguments about recently discovered non-Euclidean geometries play a major role. Confessing that he cannot understand and accept the idea of non-Euclidean geometry and the idea of worlds arranged according to different laws than our world, Ivan therefore denies the possibility for himself to sincerely believe in God. The strange connection between non-Euclidean geometry and belief in God is confirmed by an episode in The Brothers Karamazov, in which Ivan has a vision of the devil. In describing paradise, the devil uses the latest scientific concepts and non-Euclidean geometry, clearly demonstrating that new scientific theories can help a person find faith. This connection, important for the story of Ivan Karamazov, can be explained by the fact that in Dostoevsky's philosophical worldview the existence of "other worlds" plays a very important role as an expression of an unusual interpretation of the idea of immortality. If we accept the idea of people's existence after death in "other worlds", then scientific theories about "other worlds" can be seen as revealing those dimensions of being, where man will visibly understand the existence of God and the possibility of immortality.
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Springer, Don W. "Tell us no secrets: St. Irenaeus’ contra-gnostic doctrine of communion". Vox Patrum 68 (16 de diciembre de 2018): 85–94. http://dx.doi.org/10.31743/vp.3332.
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Discussion related to the potential for mystical union with God was largely absent from the writings of the Church Fathers prior to the late-second century. Toward the end of that century, however, the concept of communion with God emerged as a topic of interest in both early Christian and Gnostic literature. St. Irenaeus of Lyons was among the earliest Christian writers to critically reflect on the subject. He argued that participation with the divine was possible only in the “orthodox” churches and required three key elements: a life lived in connection to the Spirit of God, in community with the true people of God, while bearing evidence of godly piety and virtue. Whereas Gnostic conceptions of communion frequently included an emphasis on the reception of an exclusive, secret gnosis, Irenaeus’ paradigm offered a public, progressive path of ascent to God.
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Šrobár, Štefan. "Raj – obraz harmónie medzi Stvoriteľom a stvorením". Disputationes Scientificae Universitatis Catholicae in Ružomberok 22, n.º 1 (2022): 40–47. http://dx.doi.org/10.54937/dspt.2022.22.1.40-47.
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Eden firstly referred to prehistoric times but later its meaning was also extended to reflections on glory and happy times of that era. Eden, which is still hidden today, will reveal its full glory at the end of the world. In the older Yahwistic tradition, there is a very clear description of Eden. The beauty and fertility of the Eden is the result of the coactivity of human endeavor with God's activity of creation. By committing the original sin, man lost his paradise, i.e. connection with God. The sin of the first people was not that they wanted to be like God, that is, to be similar to God, but that people wanted to be like God immediately, without following him, without being obedient to him.
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Pietsch, Roland. "Meister Eckhart: Principles of his Mysticism and Metaphysics". Sententiae 40, n.º 3 (30 de noviembre de 2021): 32–55. http://dx.doi.org/10.31649/sent40.03.032.
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Meister Eckhart’s mysticism of the ground of the soul is considered as the inner connection between God and man. The ground of the soul and the ground of God are in reality one ground. Author argues that the term “Ground,” for Meister Eckhart, refers to the uncreated and eternal in the soul, which is also called the divine spark. In this detachment and in this Ground, the birth of God takes place, the unio mystica, which denotes the divinisation of the human being. Meister Eckhart describes the path into this mystical unio as a path of detachment and abandonment or cutting off. Finally, Eckhart’s famous poem Granum Sinapis (mustard seed) is presented as a poetic summary of his mysticism of union with the highest reality of God.
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Khoja, Neelam. "Competing Sovereignties in Eighteenth-Century South Asia: Afghan Claims to Kingship". Journal of the Economic and Social History of the Orient 63, n.º 4 (16 de junio de 2020): 555–81. http://dx.doi.org/10.1163/15685209-12341519.
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Abstract Ahmad Shah Abdali-Durrani’s court chronicle, Taʾrīkh-i Aḥmad Shāhī, written by Mahmud bin Ibrahim al-Husaini and completed soon after Ahmad Shah’s death in 1772, provides an eighteenth-century perspective on the criterion for kingship and sovereignty. Unsurprisingly, the only person who fulfills these requirements, according to the historian, is Ahmad Shah. While this is standard practice in most Persianate and Islamic histories about a king, the text deviates from a number of other literary conventions. The historian deemphasizes Ahmad Shah’s genealogy and connection to Sufi saints; instead, he focuses on Ahmad Shah’s inner piety and morality by attributing to him the concept of ilhām (direct revelation from God)—an attribute more generally characteristic of prophets and saints, not kings. The double move of deemphasizing lineage and Sufi connection while privileging personal, God-bestowed attributes is sharpened through comparison: Mughal governors and emperors are depicted by the author as descendants of noble, dynastic genealogies, but govern incompetently because they do not have the clarity of vision and fate of victory on their side, as God has not bestowed them with ilhām.
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Dewi, Novita. "Finding God in All Things through Poetry". Journal of Language and Literature 21, n.º 1 (16 de marzo de 2021): 190–97. http://dx.doi.org/10.24071/joll.v21i1.3145.
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Poetry is a language of devotion. It is the melody that resonates from one’s pure conscience. Being the most important and richest part of our spiritual practice, people read and write poems to help them gain understanding about themselves, each other, and the world around them. Examining world poetry, mainly from America, Indonesia, and Sri Lanka which tell about the presence of God, this article attempts to find out how God the Creator is present and represented, focusing as it does on the connection between poetry and spiritual exercises. Each of the seven poems under discussion is read by considering Ignatian Spirituality of which the core is “Finding God in All Things”. The selected poems show that God can indeed be found in three main spots. First, God resides in the universe. The presence of God in nature is a common theme shared by the poets discussed. Second, the speakers of the poems find God within themselves. They find God through discretion. Third, some of them find the face of God in that of other people because humans are created in His image. The poems open an awareness that God is present in the sufferings of others. In conclusion, poetry serves as both prayers and spiritual exercises that can improve people’s inner compassion and justice.
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Förster, Hans. "Die syntaktische Funktion von ὅτι in Joh 8.47". New Testament Studies 62, n.º 1 (20 de noviembre de 2015): 157–66. http://dx.doi.org/10.1017/s0028688515000302.
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A causal clause is often used to translate ὅτι in John 8.47. This, in combination with a problematic translation of the prepositional phrase διὰ τοῦτο, creates (in the translations) a logical argument that is contrary to the argument in Greek. The NRSV translates: ‘Whoever is from God hears the words of God. The reason you do not hear them is that you are not from God.’ The translation is somewhat different from the King James Version, which interprets the ὅτι-clause as causal: ‘He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.’ Both translations and the implied logic must be rejected for philological reasons. The correct translation is: ‘He that is of God hears God's words. From this follows: you do not hear. Thus, you are not of God.’ The difference is obvious: the logical argument is turned on its head. The usual way to translate this argument implies a predestination: the Jews are simply ‘not of God’. The semantically correct translation makes obvious the connection between their decision (i.e. not to listen to Jesus) and the judgement spoken by Jesus.
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Varman, Evyatar. "Birth, Sehnsucht and Creation: Reading Buber between Plato and Kierkegaard". Religions 14, n.º 1 (22 de diciembre de 2022): 16. http://dx.doi.org/10.3390/rel14010016.
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Martin Buber conceives human potential through the trope of pregnancy and birth. His portrayal of this phenomenon in I and Thou comprises a natural connection between mother and child during pregnancy and the potential for future, spiritual connections, articulated as I–Thou relations, which the child may accordingly achieve with their surroundings. Analyzing this model reveals Buber’s literary-philosophical engagement with the works of Plato and Søren Kierkegaard, and illuminates his perspective on human abilities and limits. Moreover, the context of Plato and Kierkegaard elucidates the way Buber connects an inborn human yearning (Sehnsucht) for I–Thou relations to participation in the divine creation of the world. This connection between Sehnsucht and creation, between I–It and I–Thou relations, diminishes the gap between human and God, emphasizing the significant role divine creation plays in the I–It reality.
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Borisova, Svetlana A. "THE NOTIONS ABOUT THE FEAR OF GOD IN THE “TALE OF BYGONE YEARS” AND THE “INSTRUCTION” OF VLADIMIR MONOMAKH". RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, n.º 9 (2022): 15–26. http://dx.doi.org/10.28995/2686-7249-2022-9-15-26.
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The category of the Fear of God has changed over time despite its apparent immutability. The article discusses the semantics of the concept of the Fear of God and the notions associated with it, based on the “Tale of Bygone Years” and Vladimir Monomakh’s “Instruction”. The author of the article analyzes all mentions of “the Fear of God” in the selected sources, paying special attention to the context of the expression. The research has shown that, to describe the Fear of God, the chronicler mainly uses quotations, especially from sacred texts. With their help, the chronicler conveys his ideas about the studied category. The analysis of the sources reveals that the Fear of God should not be considered as an emotion, but as a long-term state or feeling that positively influenced the person’s way of life. The Fear of God was the result of a conscious choice and the basis for the life of a pious Christian. In addition, the Fear of God was close to the states of awe and joy that emerge during worship. Particularly important for the chronicler was the connection between the Fear of God and the concept of wisdom, which was believed to spring from the former. The Fear of God was the basis of knowledge perceived as a process of understanding God
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Sellen, Adam T. "STORM-GOD IMPERSONATORS FROM ANCIENT OAXACA". Ancient Mesoamerica 13, n.º 1 (enero de 2002): 3–19. http://dx.doi.org/10.1017/s095653610213104x.
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This paper analyses the imagery on two different Zapotec ceramic forms: an open-ended cylinder and an effigy vessel, both from the Royal Ontario Museum in Toronto. In this study, I propose that the figures on these objects represent impersonators of the Zapotec storm god Cocijo. The impersonators would probably have been rulers playing the role of this god and are carrying out a ritual associated with the agricultural cycle of corn. A comparative method that combines historical archaeology, ethnography, and iconographic analysis reveals clues to the function and significance of the vessels. The study leads to the conjecture that these objects were used in connection with blood offerings during corn-harvest rituals. These conclusions address the nature of ancient Zapotec religion and cosmology and provide evidence that the Zapotec performed rain and fertility rituals associated with the corn harvest similar to those of other cultural groups in Mesoamerica.
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Grochowska, Irena. "Charity and its relation to wisdom by Saint Thomas of Aquinas". Kwartalnik Naukowy Fides et Ratio 49, n.º 1 (23 de marzo de 2022): 9–20. http://dx.doi.org/10.34766/fetr.v49i1.1052.
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Reflection on caritas love and its relationship with wisdom requires understanding and knowing of the essence of Christian love, therefore this article discusses caritas love from the perspective of love in general and its connection with other gifts, especially with the gift of wisdom. To fully accept and realize the love of caritas one must first accept the truth about man, who was created in the image of the One God, in the image of the whole Trinity. To know the identity of man, Thomas argues, is to realize his vocation to friendship with God, to be a friend of God (Galuszka, 2021, p. 82). Arriving at the essence of the caritas love and its inseparable connection with wisdom, required a reflection on the meaning of one of the theological virtues, the virtue of love. Since the theological virtues are God's endowment of man, it was also necessary to introduce the gifts of the Holy Spirit to indicate the essence and fullness of the caritas love and its relation to God and men.
For this purpose, the thoughts of Saint Thomas of Aquinas were used, that seem to be more and more relevant and stirring more and more interest among people looking for truth and beautiful love.
Caritas love is beautiful because it consists of loving in God and with God also another human being, not necessarily the one endowed with affection or sympathy, but every human being. Such love can only be realized in the pursuit of an intimate encounter with God. The analysis of the known texts of St. Thomas allowed us to confirm the thesis on the relation between love and wisdom. Love is the principle of all virtues and the source of human action. Love enhances wisdom, it creates for itself this help. Love in its highest degree manifests itself in wisdom. The true union of love and wisdom results in contemplation, which is the result of the cooperation of intellect and will.
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Smidt, Wolbert G. C. "Eine weitere arabische Inschrift von der osttigrayischen Handelsroute: Hinweis auf eine muslimische Kultstätte in der "dunklen Periode"?" Aethiopica 12 (7 de abril de 2012): 126–35. http://dx.doi.org/10.15460/aethiopica.12.1.97.
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This article discusses a fragmented Arabic inscription, which is kept in the rock-hewn church of Č̣ärqos Wǝq̠ro in eastern Tǝgray. The text could be read as one of the 99 names of God or an invocation of God. A stylistic comparison with Arabic inscriptions of eastern Tǝgray, Dahlak and other areas suggests that it was not produced locally, but rather imported, and dates to the 9th to 10th century approximately. It is thus one of the earliest witnesses for the presence of Muslims in Tǝgray in the “dark period” after the decline of Aksum. Style and content show that the inscription did not belong to a funeral complex, but rather to a place of worship. Its location points to a connection with nearby Nägaš, where Muslims revere the holy grave of the naǧāšī of the Ḥadīṯ, and which is located on the same route as Wǝq̠ro connecting the area with the Red Sea.
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Wiseman, T. P. "The God of the Lupercal". Journal of Roman Studies 85 (noviembre de 1995): 1–22. http://dx.doi.org/10.2307/301054.
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On 15 February, two days after the Ides, there took place at Rome the mysterious ritual called Lupercalia, which began when the Luperci sacrificed a goat at the Lupercal. There was evidently a close conceptual and etymological connection between the name of the festival, the title of the celebrants, and the name of the sacred place: as our best-informed literary source on Roman religion, M. Terentius Varro, succinctly put it, ‘the Luperci [are so called] because at the Lupercalia they sacrifice at the Lupercal … the Lupercalia are so called because [that is when] the Luperci sacrifice at the Lupercal’.What is missing in that elegantly circular definition is the name of the divinity to whom the sacrifice was made. Even the sex of the goat is unclear — Ovid and Plutarch refer to a she-goat, other sources make it male — which might perhaps imply a similar ambiguity in the gender of the recipient. Varro does indeed refer to a goddess Luperca, whom he identifies with the she-wolf of the foundation legend; he explains the name as lupa pepercit, ‘the she-wolf spared them’ (referring to the infant twins), so I think we can take this as an elaboration on the myth, and not much help for the ritual.
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Roodbari, Rezvaneh Najafi Savad. "The necessity of knowledge of self for proper comprehension of divine knowledge in Mulla Sadra's view". Al-Adab Journal 2, n.º 126 (15 de septiembre de 2018): 73–84. http://dx.doi.org/10.31973/aj.v2i126.50.
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One of the ways to know God is to acquire self-knowledge. This kind of knowledge is intuitive and in complete harmony with the soul of the mystic because it arises from the depth of our being. This kind of knowledge of God is as old as the history of mankind. There are different versions of the give and take between these two kinds of knowledge, the introduction to most of which is a comprehensive study of self and being. This paper, in an analytical way, seeks to explain the threefold narrations contained in Mulla Sadra's books. 1. Intuiting God through the intuition of the soul and the intuition of the truths of the creatures that are embodied in the active intellect. 2. Intuiting God through the connection and association of the soul with its powers and actions, and paving the process from the creative self to God as the ultimate creator, 3. Intuiting God through man's position as a caliphate and that the caliphate is a sign of the believer. This kind of self-reflection has two consequences: intuitive knowledge of the presence of God and the limited knowledge of the existence and qualities of God, not his essence. Summarizing Mulla Sadra's narrations in relation to knowing God through self-knowledge and associating Sadra's analysis and interpretations with the knowledge of the presence of God are the main findings of the present study.
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Cole, Richard. "The French Connection, or Þórr versus the Golem". Medieval Encounters 20, n.º 3 (4 de julio de 2014): 238–60. http://dx.doi.org/10.1163/15700674-12342171.
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This article investigates the extent to which Jewish exegetical and magical traditions were known in medieval Scandinavia. Particular attention is paid to the mythological work, Snorra Edda (ca. 1220), and the prose narrative Þorleifs þáttr jarlsskálds (ca. 1300). In Snorra Edda, we encounter the character of Mǫkkurkálfi, a clay giant who has been magically animated to defend the race of giants against the god Thor (Þórr). In Þorleifs þáttr jarlsskálds, a similarly animated “trémaðr” (“wooden man”) is sent on an assassination mission to dispatch a troublesome poet. Both these figures are considered in light of various traditions pertaining to the golem. Possible routes of transmission between the Jewish and Scandinavian worlds are considered to explain these similarities, with a special focus on Norwegian students at the Abbey of St. Victor.
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Forger, Deborah. "Jesus as God’s Word(s): Aurality, Epistemology and Embodiment in the Gospel of John". Journal for the Study of the New Testament 42, n.º 3 (marzo de 2020): 274–302. http://dx.doi.org/10.1177/0142064x19890489.
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The prologue of the Gospel of John famously depicts Jesus as the divine λόγος made flesh. Ancient evidence and insights from sensory analysis support that John also presents Jesus as materializing Israel’s God through the λόγοι he speaks. Because the physical act of speaking creates sound, and sound becomes perceptible to persons through the auditory sense, Jesus’ words render the God of Israel accessible in the somatic realm. John presents the Father as remote and inaccessible, yet suggests that Jesus uniquely shares in his divinity, so Jesus’ speech functions to make the ineffable thoughts of the Father God both heard and thus corporeally known. The materiality of Jesus’ speech underscores an important distinction between the divinity of Jesus and that of his transcendent Father; its corporeal connection to audition also reveals how John presents persons coming to believe in and know God tangibly, and, ultimately, to acquire eternal life.