Artículos de revistas sobre el tema "Obedience to king or God"
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1
Rex, Richard. "The crisis of obedience: God's word and Henry's reformation". Historical Journal 39, n.º 4 (diciembre de 1996): 863–94. http://dx.doi.org/10.1017/s0018246x00024687.
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ABSTRACTThe new political theology of obedience to the prince which was enthusiastically adopted by the Church of England in the 1530s was essentially founded upon Luther's new interpretation of the fourth commandment. It was mediated to an English audience by Tyndale, but his ideas were not officially adopted as early as some recent research has suggested. The founding of royal authority on the Decalogue, and thus on the ‘word of God’, was a particularly attractive feature of this doctrine, which became almost the defining feature of Henrician religion. Rival tendencies within the Church of England sought to exploit it in the pursuit of their particular agendas. Reformers strove to preserve its connections with the broader framework of Lutheran theology, with the emphasis on faith alone and the ‘word of God’, while conservatives strove to relocate it within an essentially monastic tradition of obedience, with an emphasis on good works, ceremonies, and charity. The most significant achievement was that of the Reformers, who established and played upon an equivocation between the royal supremacy and the ‘word of God’ in order to persuade the king to sanction the publication of the Bible in English as a formidable prop for his new-found dignity.
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GOSWELL, GREGORY. "Joshua and Kingship". Bulletin for Biblical Research 23, n.º 1 (1 de enero de 2013): 29–42. http://dx.doi.org/10.2307/26424477.
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Abstract In contrast to the common idea that Joshua is modeled on and prefigures Josiah, this article shows that the connection of Joshua is fundamentally back in time to Moses, not forward in time to the latter kings. Joshua is depicted as Moses' successor and a second Moses. None of the key features of Joshua 1 (Joshua meditating on the law, the tribal pledge of total obedience, the military leadership of Joshua, the encouragements given to him, the promises of divine presence) are essentially royal in nature. Unlike subsequent kings, Joshua is a leader without a successor. The usually posited intertextual connections between Joshua and later kings are unconvincing. The book's emphasis on (Canaanite) kings as enemies makes it unlikely that Joshua himself is pictured as a king figure. In line with his nonroyal status, the closing chapter of the book depicts Joshua as head of an Israelite household exhorting other Israelite households and their heads to serve God as King faithfully.
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Fiaschi, Giovanni. "The Power of Words. Political and Theological Science in Thomas Hobbes". Hobbes Studies 26, n.º 1 (2013): 34–64. http://dx.doi.org/10.1163/18750257-02601006.
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Far from being only an insincere homage to the spirit of his time, Hobbes’s concern for theology is a consequence of his political individualism. Irrespective of God’s real existence, in order to answer the ‘Foole’ and to assure legitimation and obedience to Leviathan, calculating reason is not enough, as individual faith in God and in the binding force of His law of nature is required. In Leviathan II, chapter XXXI, the correspondence between the earthly king, i.e. the mortal god, and the immortal God proves to be the starting point for a new political theology, conceived as a practical science for the needed order of peace in this unique, material world. The divine image of sovereignty, embodied by Almighty God, is the beginning and the end of an immanent, sacred history of salvation that resembles a utopian tale, not in an attempt to oppose or overturn the present political order, but to solve the problems of modern political rationality by means of theological imagination.
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Ackerman, David. "The Revenge of the Man of God". SANCTUM DOMINE: JURNAL TEOLOGI 9, n.º 2 (27 de junio de 2020): 1–16. http://dx.doi.org/10.46495/sdjt.v9i2.35.
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Most scholars recognize literary problems in the two stories about the man of God found in 1 Kings 13. The older school of literary criticism has asked what redactional layers might be present, whether a prophetic source or redaction stands behind this story or a prophetic legend has been transformed by the Deuteronomist. Newer literary approaches show that the episodes involving the man of God play vital roles in the development of the larger plot of the downfall of the northern kingdom of Israel with Jeroboam and the rise of the southern kingdom with Josiah. The unnamed man of God becomes symbolic of the obedience and disobedience of the monarchy.
The story of the man of God in 1 Kings 13 has been carefully crafted into a two-sided plot. One scene is positive, the other negative. Conflict in this plot between the word of Yahweh spoken through the man of God and the altar at Bethel is not resolved until 2 Kings 23. The surface conflicts between the human characters become symbolic of the deeper conflict between Yahweh and other gods. The theme of obedience or disobedience to the divine word emerges from this deeper plot.
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Aben Tuke Banamtuan y Abad Jaya Zega. "Makna Pencobaan Menurut Yakobus 1:12-15 Dan Implikasinya Bagi Pelayan Tuhan Masa Kini". Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral 2, n.º 2 (19 de octubre de 2023): 160–73. http://dx.doi.org/10.55606/lumen.v2i2.225.
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James 1:12-15 is a Bible verse that delves into the meaning of trials and their impact on modern-day servants of God. The verse underscores that trials are a part of life, testing one's faith and character. In this context, the meaning of trials is the tests or challenges faced by every individual, including servants of God, and its implications are significant for their outlook and behavior. The verse teaches that those who endure through trials will receive blessings in the form of the "crown of life," symbolizing the promised gift of eternal life from God for the faithful. Contemporary servants of God must understand that trials are not tools employed by God to tempt humanity into sin but are rather part of life experiences that may arise from human wickedness or complex situations. The most important implication for servants of God is their personal responsibility in facing trials. They should not blame God or circumstances but should reflect on their personal role in maintaining their integrity, obedience, and faith. Servants of God are expected to seek strength and guidance from God, hold fast to His Word, and resist the temptations of sin. Trials can also be used by God to shape character and foster spiritual growth in servants. By enduring and learning from trial experiences, servants can grow stronger in their faith and become better equipped to serve others. Therefore, James 1:12-15 reminds contemporary servants of God to possess perseverance, obedience, and vigilance when facing trials, recognizing them as opportunities for spiritual growth and the receipt of blessings promised by God.
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Saputra, Jefri Andri y Mordekai Mordekai. "Studi Cross-Textual Reading Terhadap Kisah Padi Pulut dan Kisah Elia dan Janda di Sarfat". Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen dan Musik Gereja 7, n.º 1 (30 de abril de 2023): 54–74. http://dx.doi.org/10.37368/ja.v7i1.516.
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This study aims to provide an alternative regarding the attitude that the church should have in dealing with crises. The crisis referred to here refers to an economic recession. Following up on this effort, the author examines the story "The Origin of Sticky Rice" with the Story of Elijah and the Widow in Sarfat according to the text of 1 King 16:29-17:24, using a cross-textual reading approach. Based on the analysis, the writer finds that a crisis is not a reason not to share. Instead, God perpetuates its maintenance through human faith and obedience to Him and by way of acceptance, hospitality, and sharing with others.
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Coroban, Costel. "Power, ideology and piety in high medieval Norway: The King’s Mirror". Romanian Journal for Baltic and Nordic Studies 8, n.º 1 (15 de agosto de 2016): 7–20. http://dx.doi.org/10.53604/rjbns.v8i1_2.
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This paper explores the concepts of piety and power in the work entitled Konungs skuggsjá (King’s Mirror or Speculum Regale), a writing that dates from circa 1250 issued under King Hákon Hákonarson (1217-1263) of Norway and issued for the education of his son, King Magnús lagabœtir (1263-1280). Konungs skuggsjá is utilitarian and didactic, unlike other examples of literature such as saga. It is presented in the form of a dialogue between an authoritative “Father” and the “Son” and is presumably authored by one of the priests, monks or chaplains at the Norwegian court, given the extensive theological knowledge expressed in it. The text bears similar characteristics to other pieces of mirror literature that is characteristic to the High Middle Ages. Piety, which can be considered a universal value in medieval times, was also required of kings and of all men, as The Homily Book (Hómilíubók) of the time prescribed obedience as a vital ingredient for salvation. In his exploration of Norwegian kingship in the High Middle Ages, the scholar Hans Jacob Orning begins by highlighting the difference between Christian piety, in which nothing can be asked of God in return for servitude towards him, and the old pagan beliefs, wherein the gods were often addressed various requests at occasions such as sacrifices.
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Manurung, Kosma y Steven Tommy Dalekes Umboh. "Menalar Kisah Dipilihnya Daud Menggantikan Saul dari Pemaknaan Kaum Pentakostal". Sabda: Jurnal Teologi Kristen 4, n.º 1 (30 de mayo de 2023): 14–28. http://dx.doi.org/10.55097/sabda.v4i1.77.
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God's action in sending Samuel to anoint David to be king in place of Saul, was not a reckless action born of occasional emotion. Desiring, Allah has a strong reason for His actions. Saul's disobedience to God's commands was suspected to be the cause of God impeaching him from the position of king and replacing him with David. This research seeks to reason out the story of David's choice to replace Saul as king of Israel through the anointing of the prophet Samuel in 1 Samuel 16:1-13 from the meaning of the Pentecostals. The use of qualitative narrative methods and support from literature studies are expected to be able to provide a strong, thorough, and systematic understanding of the review of the reconstructive background of David's election as king, the narrative of David's election in 1 Samuel 16, and the meaning of the Pentecostals about the story of David's election. It was concluded that for Pentecostals this story provides an important lesson to always live in obedience to God, see God's decrees from the right perspective, the need for believers to guard their hearts, because its existence represents the presence of God. Abstrak:Tindakan Allah yang mengirim Samuel untuk mengurapi Daud menjadi raja menggantikan Saul, bukanlah tindakan yang sembrono yang lahir dari emosi sesaat. Melainkan, Allah memiliki alasan kuat atas tindakanNya tersebut. Ketidaktaatan Saul pada perintah Allah ditengarai menjadi penyebab Allah memakzulkannya dari posisi raja dan menggantikannya dengan Daud. Adapun penelitian ini berupaya menalar kisah dipilihnya Daud menggantikan Saul menjadi raja Israel melalui pengurapan nabi Samuel dalam 1 Samuel 16: 1-13 dari pemaknaan kaum Pentakostal. Penggunaan metode kualitatil naratif serta suport dari kajian litaratur diharapkan mampu memberikan pemaman yang kuat, teliti, dan sistematik terkait ulasan reka ulang latar belakang pemilihan Daud menjadi raja, narasi pemilihan Daud dalam 1 Samuel 16, dan pemaknaan kaum Pentakostal tentang kisah pemilihan Daud ini. Disimpulkan bahwa bagi kaum Pentakostal kisah ini memberikan pelajaran pentingnya untuk selalu hidup dalam ketaatan terhadap Allah, melihat ketetapan Allah dari perspektif yang benar, perlunya orang percaya menjaga hati, karena keberadaannya mewakili kehadiran Allah. Kata Kunci: Daud; kisah Daud; pilihan Allah; teologi pentakostal; 1 Samuel 16
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Gibson, William. "Engines of Tyranny". Bulletin of the John Rylands Library 97, n.º 1 (1 de marzo de 2021): 11–24. http://dx.doi.org/10.7227/bjrl.97.1.2.
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This article considers the sermons preached by royal chaplains at the court of James II and the organisation of the chapel royal by James as a Catholic organisation. In doing so, it addresses the question of where James’s assurance and certainty came from that he was ruling as God wished him to do. The evidence presented here is that James organised his Catholic chapel royal to be a conscious source of guidance and support. His chaplains reciprocated by addressing him as a Catholic king whose duty was to bring to heel a recalcitrant and stubborn people. His chaplains used historical precedent and theological argument to press on James his determination to bring his Protestant subjects to obedience. This is a study of the Catholic milieu of James’s court and of the theological impetus behind his rule.
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van Cauter, Jo. "Spinoza on Revealed Religion and the Uses of Fear". Journal of Early Modern Studies 9, n.º 1 (2020): 99–120. http://dx.doi.org/10.5840/jems2020914.
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This paper argues that fear constitutes an important part of Spinoza’s redefined version of revealed religion as presented in the Theological-Political Treatise. My claim is not only that obedience as conceived by Spinoza always entails fear, but that the biblical image of God as king or lawgiver requires fear to fulfill its function; and thus, by extension, that fear remains one of the very tissues that binds together the body politic. Although, throughout his corpus of work, Spinoza often associates fear with cognitive weakness and a destabilizing temperament, he also acknowledges its potential use for sustaining civic concord. My argument is both positive and negative: the state can foster support for itself by the proper utilization of religious fear, but if it neglects to do so, it undermines its stability and risks falling victim to the destructive effects of superstition.
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Lombardi, Joseph L. "Worship and Moral Autonomy". Religious Studies 24, n.º 2 (junio de 1988): 101–19. http://dx.doi.org/10.1017/s0034412500019211.
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A number of years ago, James Rachels presented an argument for the necessary non–existence of God. It was based upon a supposed inconsistency between worship and what might be called ‘autonomous moral agency’. In Rachels' view, one person's being the worshipper of another is partially determined by the way in which it is appropriate for the first to respond to the commands of the second. In brief, a worshipper's obedience to commands should be ‘ unqualified ’. Rachels thought that there was some kind of incoherence in the requirement that an autonomous moral agent respond to commands in this way. He concluded that there could be no being who, like God, was alleged necessarily to be a fitting object of worship.
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Cross, Claire. "Monks, Friars, and the Royal Supremacy in Sixteenth-Century Yorkshire". Studies in Church History. Subsidia 9 (1987): 437–56. http://dx.doi.org/10.1017/s014304590000209x.
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The revolutionary changes initiated by the Government in the 1530s obliterated at a stroke the centuries-old division in England between Church and State. The preamble of the Act in Restraint of Appeals to Rome of 1533 marks particularly clearly the country’s transition from a dual to a single allegiance, setting out in a quite unequivocal expression of the new royal supremacy how by divers sundry old authentic histories and chronicles it is manifestly declared and expressed that this realm of England is an empire, and so hath been accepted in the world, governed by one supreme head and king, having the dignity and royal estate of the imperial crown of the same, unto whom a body politic, compact of all sorts and degrees of people divided in terms and by names of spiritualty and temporalty, be bounden and owe to bear next to God a natural and humble obedience; he being also institute and furnished by the goodness and sufferance of Almighty God with plenary, whole and entire power, preeminence, authority, prerogative and jurisdiction to render and yield justice and final determination to all manner of folk resiants or subjects within this realm, in all causes, matters, debates and contentions happening to occur, insurge or begin within the limits thereof, without restraint or provocation to any foreign princes or potentates of the world.
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Moser, Paul K. "Having ‘Ears to Hear’: Jesus, Gethsemane, and Epistemology". Evangelical Quarterly 91, n.º 2 (26 de abril de 2020): 147–62. http://dx.doi.org/10.1163/27725472-09102004.
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The New Testament synoptic Gospels suggest an epistemology exemplified by Jesus in Gethsemane and in his use of parables. This article explains the epistemology in terms of reconciliatory evidence and knowledge of God as sought by Jesus. The synoptic Gospels use Jesus’s kind of obedience in Gethsemane to characterize a receptive human mode for God to self-manifest and thus to anchor reconciliatory knowledge. This mode includes Gethsemane-style acquaintance with and conviction by God’s perfect will in conscience. The article proposes that a non-cooperative human response can prompt divine hiding for good redemptive reasons. In illuminating what it is to have ‘ears to hear’ God’s word, the article reveals a unity between knowledge of the earthly Jesus and knowledge of the risen Jesus. The article draws from the apostle Paul for some helpful elucidation.
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Monei, Meliakim y Pestaria Happy Kristiana. "KAJIAN TEOLOGIS TENTANG PRINSIP MEMBERI MENURUT 1 RAJA-RAJA 17:7-24". SESAWI: Jurnal Teologi dan Pendidikan Kristen 5, n.º 1 (29 de diciembre de 2023): 216–32. http://dx.doi.org/10.53687/sjtpk.v5i1.228.
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This research talks about the principle of giving in theological studies based on the book of 1 Kings 17:7-24. Giving offerings to God is a sign of gratitude for all the blessings that God has given. Likewise, giving to fellow humans is a form of social concern and generosity that believers have. Don't give because you have more, but because you have compassion so you want to share with others. Data collection techniques were carried out by means of interviews, observation and examination of documents to the extent that could be obtained during the research. The purpose of this research is to explain to members of the East Nabire Classis Pentecostal Church in Papua (GPDP) congregation. As a result of this research, it was found based on 1 Kings 17:7-24 that the principles of giving are as follows; Giving to share, Motivation in giving, Giving from lack, Giving sincerely and honestly, Having generosity, Giving with faith. The conclusion of the research is that giving is evidence of obedience and belief in God's word.
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Jonker, W. D. "In gesprek met Johan Heyns". Verbum et Ecclesia 15, n.º 1 (19 de julio de 1994): 13–26. http://dx.doi.org/10.4102/ve.v15i1.1079.
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In conversation with Johan Heyns The author commends Professor Heyns for his enormous contribution to the Reformed theology in South Africa. Heyns opted for a dynamic and inspiring theology of the Kingdom of God, which calls forth a response of obedience from all believers. However, the author is of the opinion that the philosophical character of the theology of Heyns, and especially his allegiance to the philosophy of Stoker in which the concept of the creation plays a dominant role, has hampered his possibility to develop a profound exegetical and Christological theology that could be critical enough of the kind of heresies which threatened the church during the apartheid era.
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Satyawati, Made Sri. "Ideologi Ketaatan terhadap Tuhan/roh dalam Tuturan Ireng pada Guyub Tutur Manggarai". Linguistika: Buletin Ilmiah Program Magister Linguistik Universitas Udayana 26, n.º 2 (25 de octubre de 2019): 148. http://dx.doi.org/10.24843/ling.2019.v26.i02.p07.
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This article aims at describing obedience ideology towards The Lord/spirit that exists in ireng utterances of Manggarai Speech Community. Ireng is one kind of prohibiton in Manggarai, transferred verbally from generation to generation. The obedience towards The Lord/spirit is based on dynamism, animism, and belief in the existence of the Highest being as the Creator of all things in the world.
The problem of this article is how the obedience ideology is described through ireng that could be seen through lingual aspects and its meaning. This article uses some ireng utterances as the data collected by interview and questionnaire from Manggarai language speakers in two districts in Manggarai. The method used is conversation through some technics namely interview face to face, questionnaire, recording, and writing. The data is analized by agih and padan method, using the theory of Cultural Linguistics. Data is presented through formal and informal method.
The result shows that there is ireng or prohibition to use the name of The Lord in inappropriate ways to show respect to being the Highest, such as cussing, swearing, and joking using the name of The Lord. There is also a special naming of The Lord, such as Morin agu Ngaran Bate Jari agu Dedek ‘The Lord as the Owner of the world’, Mori Keraeng ‘The Lord’, Jari agu Wowo ‘The Maker’, and Jari agu Dading ‘The Maker of life’. As for the honour to the spirit, it is showed through some ireng, for example not screaming in the garden, and the obligation to perform rituals in farming. The purpose of the obedience to God/spirit is to maintain good relationship with The Lord/spirit in order to have peaceful and prosperous life.
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Manurung, Kosma. "Pembinaan Jemaat: Kisah Hidup Rahab Dari Pemaknaan Kaum Pentakostal". Diakoneo: Journal of Community Service 1, n.º 1 (1 de julio de 2023): 9–18. http://dx.doi.org/10.54170/diakoneojcs.v1i1.181.
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The story of Rahab is a story about a female character in the Bible that is unique and very interesting to observe. The Bible initially introduces Rahab as a prostitute who saves the two scouts sent by Joshua to spy on the city of Jericho. Then, Rahab metamorphosed into a person deemed worthy by God to be the ancestor of David, the greatest king of Israel and from this family line also the Lord Jesus in human form was born. An example of a meaningful life for believers personally and in the context of congregational faith development among God's church. This article attempts to photograph Rahab's life story from the meaning of the Pentecostals. The use of qualitative methods with a narrative approach and literature review is attempted to be able to describe carefully and in depth related to the reconstructing of important events in Rahab's life and the important values that Pentecostals then interpret from Rahab's life story. In conclusion, for Pentecostals the important value that needs to be interpreted from this story is that Rahab provides an example that needs to be emulated about good deeds that are driven by faith in faith, the importance of obedience, true repentance, and the impact of every choice made.
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Monteiro, Yohanes Hans, Fransiskus Bala Kleden, Yohanes De Brito Nanto, Hendrikus Sie y Kornelius Kesar Frengki Keta. "PERAN IMAM DALAM TEOLOGI RAHMAT THOMAS AQUINAS DAN RELEVANSINYA DENGAN DISKURSUS PROBLEMATIK HIDUP PARA IMAM MASA KINI". JPAK: Jurnal Pendidikan Agama Katolik 24, n.º 1 (6 de febrero de 2024): 70–89. http://dx.doi.org/10.34150/jpak.v24i1.677.
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The long history of the Catholic Church shows that until after the Second Vatican Council, a priest was seen as an important mediator of God's grace. This article aims to describe the role of the priest in Thomas Aquinas’ Theology of Grace and its relevance for the problematic discourse on priests today. The sacrament of priesthood is a sign of special grace that enables priests to have the authority to offer sacrifices (celebrate the eucharist), forgive sins, bless, teach and sanctify. However, the problems or abuses committed by today’s priests appear to challenge the broad and respected consensus regarding the role of priests that has long been entrenched. The concept of the grace of the sacrament of priesthood continues to be challenged. The method used in this research is a qualitative descriptive method. The data source in research is the presentation of spoken or written words or sentences sourced from Church documents, books, research results, journal articles and also other written sources that can be accounted for. Based on the research results, it was found that, a priest is a link in creating good relationships, from God to humans and from humans to God. Therefore, amidst the problems of today’s priests, it is necessary to realize that the sacrament of priesthood does not necessarily make a priest holy and free to live without the challenges of the world. The free grace of the sacrament of priesthood requires the active participation of a priest to fulfill the reception of that grace, maintain and distribute it properly. To be able to carry out his duties as a distributor of grace in the world, anywhere, anytime and in any situation, priests must have deep and strong spiritual integrity and manifest faithful obedience to God and His Word.
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Polulu, Okto Vianus. "Takut Akan Allah Menurut Bapa-Bapa Philokalia Dan Implikasi Bagi Gereja Masa Kini". Jurnal Teologi Cultivation 4, n.º 2 (22 de enero de 2021): 154–79. http://dx.doi.org/10.46965/jtc.v4i2.311.
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Philocalia is a collection of texts written in the fourth and fifteenth centuries by the fathers and fathers of the Church in the Orthodox Christian tradition. Fearing God is keeping God's commandments, having God's love and souls purified and united with God in salvation This article is a review, there are 7 main points of discussion. First Repentance is leaving the old man (Eph 4:22, Col 3: 9) . The second is to control oneself is to be “watchful” (1Th 5: 6, 1Th 5:10 Rev. 16:15) so as not to get lost. Third, safeguarding knowledge is to know about God. Four, doing God's commandments is that we give hope to Him with full obedience and hope of being saved by God (Psalm 78: 7, Proverbs 19:16). The five fear with all your heart is a heart that is in Divine light. The six Souls free from sin are those who have run to heavenly calls (Phil. 3:14) to attain a goal or perfection. The goal, to purify the soul is, the soul is already in Divine light.Keywords: The soul is purified; Allah's love; Control; Keep the commandments of Allah. Philokalia adalah kumpulan teks di tulis pada abad keempat dan abad ke lima belas oleh para rahip dan para Bapa Gereja dalam tradisi Kristen Ortodoks. Takut akan Allah adalah melakukan perintah-perintah Allah, memiliki Kasih Allah dan Jiwa di murnikan serta disatukan dengan Allah dalam keselamatan Artikel ini adalah sebuah ulasan, ada 7 pokok pembahasan Pertama Pertobatan ialah meninggalkan manusia lama (Ef 4:22, Kol 3:9). Kedua Mengontrol diri ialah “berjaga-jagalah” (1Tes 5:6, 1Tes 5:10 Why 16:15) supaya tidak tersesat. Ketiga, Menjaga Pengetahuan ialah, untuk tahu tentang Allah. Empat, melakukan perintah Allah ialah kita menaru harapan kepada-Nya dengan penuh ketaatan serta harapan akan diselamatkan oleh Allah (Mzm 78:7, Ams 19:16). Kelima takut dengan sepenuh hati ialah hati yang berada dalam cahaya Ilahi. Enam Jiwa terbebas dari dosa ialah, Jiwa yang telah berlari pada pangilan sorgawi (Flp 3:14) untuk mencapai tujuan atau kesempurnaan. Tuju, Memurnikan jiwa ialah, jiwa telah berada dalam cahaya Ilahi.Kata Kunci: Jiwa di murnikan; Kasih Allah; Mengontrol; Melakukan perintah-perintah Allah.
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Tembay, Aris Elisa y Febriaman Lalaziduhu Harefa. "Gerakan Perintisan Jemaat Dalam Kisah Para Rasul Bagi Pengembangan Gereja Masa Kini". SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 3, n.º 1 (18 de junio de 2020): 23–47. http://dx.doi.org/10.47154/scripta.v3i1.33.
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Setiap orang percaya di panggil Allah untuk melayani. Pelayanan merupakan bagian hidup dan kewajiban mutlak bagi setiap orang percaya. Ketaatan dan kesetiaan dalam melayani Tuhan merupakan salah satu sikap yang terpuji dari kehidupan jemaat mula-mula. Dalam situasi dan kondisi yang sulitakibatpenghambatan dan penganiayaan yang diderita, jemaat tetap melakukan tanggungjawab untuk memberitakan Injil. Penganiayaan tidak membuat jemaat berhentibersaksi, bersekutu dan melayani dengan kasih. Pengembangan gereja sangatlah dipengaruhi oleh orang-orang yang ada didalam gereja tersebut yaitu jemaat, majelis dan hamba Tuhan. Jika sistem gereja berjalan dengan baik, maka pelaksanaan perkembangan gerejaakan berjalan dengan baik dan yang paling penting adalah tetap adanya hubungan yang intim dengan Allah dan kerjasama satu dengan yang lain maka akan terlaksana setiap rencana dalam pengembangan gereja. Panggilan gereja yang sejati ialah menjadi garam dan terang bagi Bangsa-bangsa. Gereja terpanggil untuk menjadi agen-agen pewartaan kabar keselamatan kepada semua manusia. Sehingga salah satu panggilan gereja ialah memuridkan semua jemaat Kristus untuk menjadi seorang murid dan pelaksana pemberitaan Injil. Gereja haruslah menjadi perpanjangan tangan Allah dalam melaksananakan dan penggenapan visi Allah bagi dunia. Allah menghendaki gereja menjadi sumber dan sinar kemuliaan dan kasih Allah bagi dunia. Dalam pelaksanaan penggenapan visi Allah, gereja diperhadapkan dengan sebuat tantangan dan kekuatan kuasa-kuasa gelap, sehingga gereja harus tetap konsisten dan tetap berdiri teguh dalam mengahadapi tantangan demi pencapaian kasih Allah bagi dunia melalui gereja dan semua orang percaya. Gereja yang kuat adalah gereja yang melaksanakan Mandat Agung Tuhan Yesus, sebab penyertaan Allah tersedian bagi gereja dan mereka yang bersedia melaksanakan Mandat Agung Allah.
Every believer is called by God to serve. Service is a part of life and an absolute obligation for every believer. Obedience and loyalty in serving God is one of the praiseworthy attitudes of the lives of the early church. In situations and conditions that are difficult due to obstruction and persecution suffered, the congregation continues to carry out the responsibility to preach the gospel. Persecution does not cause the church to stop witnessing, fellowship and serve with love. Church development is greatly influenced by the people in the church, the congregation, assemblies and servants of God. If the church system goes well, the implementation of church development will go well and the most important thing is that there will still be an intimate relationship with God and cooperation with each other will carry out every plan in church development. The true calling of the church is to be salt and light to the Nations. The church is called to be agents of proclaiming the message of salvation to all humans. So one of the calls of the church is to make disciples of all the congregations of Christ to become disciples and administrators of evangelism. The church must be an extension of God in carrying out and fulfilling God's vision for the world. God wants the church to be the source and light of God's glory and love for the world. In the fulfillment of God's vision, the church is confronted with a challenge and the power of dark powers, so the church must remain consistent and remain firm in facing challenges for the achievement of God's love for the world through the church and all believers. A strong church is a church that carries out The Great Mandate of the Lord Jesus, because God's inclusion is available to the church and those who are willing to carry out the Great Mandate of God.
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Kustiati, Tabita y Paulus Kunto Baskoro. "Eksistensi dan Karya Kristus menurut Surat Filipi 2:5-11 dan Relevansinya bagi Gereja Masa Kini". KHARISMATA: Jurnal Teologi Pantekosta 6, n.º 1 (31 de julio de 2023): 171–85. http://dx.doi.org/10.47167/kharis.v6i1.213.
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There are several views on the existence of Christ among various groups and teachings in the world. The Holy Bible as the main guide for Christians states that Christ is God who took human form and died on the cross as the atonement for the sins of mankind. However, other religions as well as other beliefs such as some of the classical teachings of Judaism, Islam, or Jehovah's Witnesses do not recognize Christ as God. There are also some groups who think Christ was just an ordinary man. The real existence and work of Christ is God who was incarnated as a human in the flesh, humbled himself and died on the cross to atone for human sins, and rose on the third day. In the present, the existence and work of Christ can be illustrated by the example of true believers and the fellowship of believers. This paper was conducted using a literature study approach to evaluate the relevance of the chapter for the church today, showing how this view of the existence of Christ can be used to strengthen faith, increase obedience, and help the church spread the gospel. Through this paper, we will also examine how Christ's work can become a basic guideline and motivation to live according to Christ's will.Pandangan terhadap eksistensi Kristus bervariasi di antara berbagai kelompok dan ajaran di dunia. Kitab Suci Alkitab sebagai panduan utama orang Kristen menyatakan bahwa Kristus adalah Tuhan yang mengambil rupa manusia dan mati di kayu salib sebagai penebus dosa umat manusia. Namun, agama-agama lain serta kepercayaan lain seperti beberapa ajaran klasik Yahudi, Islam, atau Saksi-saksi Yehuwa tidak mengakui Kristus sebagai Tuhan. Ada juga beberapa kelompok yang menganggap Kristus hanyalah seorang manusia biasa. Eksistensi dan karya Kristus yang sesungguhnya adalah Allah yang telah berinkarnasi menjadi manusia di dalam daging, dan telah merendahkan dirinya dan mati di kayu salib untuk menebus dosa manusia dan bangkit di hari yang ketiga. Dalam masa kini, eksistensi dan karya Kristus dapat digambarkan dengan teladan orang percaya dan persekutuan orang percaya yang benar. Tulisan ini dilakukan dengan pendekatan studi pustaka untuk mengevaluasi relevansi pasal bagi gereja masa kini , menunjukkan bagaimana pandangan tentang eksistensi Kristus ini dapat digunakan untuk memperkuat iman, meningkatkan ketataatan, dan membantu gereja dalam penyebaran injil. Melalui tulisan ini juga akan dikaji bagaimana karya kristus dapat menjadi pedoman dasar dan motivasi untuk hidup sesuai dengan kehendak Kristus.
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Laabdi, Mourad. "Slavery, the State, and Islam". American Journal of Islam and Society 32, n.º 1 (1 de enero de 2015): 104–6. http://dx.doi.org/10.35632/ajis.v32i1.956.
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Slavery, the State, and Islam is Fagan’s English rendering of Mohammed Ennaji’s2007 work Le Sujet et le Mamelouk: Esclavage, Pouvoir et Religion dansle Monde Arab, a historical study of the economics of power in the relationshipamong slavery, Islam, and monarchy. Ennaji investigates the structure and natureof the “bond of authority” as it manifests itself in servitude between theking and subject, master and slave, God and believers. The bulk of his primaryhistorical material belongs to the first few centuries of Islam. However his intention,as he notes in the introduction, is to also make sense of contemporarymodes of power that govern the scene of authority in the individuals’ proximityto the state and, in some instances, to one another.The opening chapter tells an anecdote of a nineteenth-century Moroccanofficial who was stripped of his title as Local Governor (in Arabic, Qaid), declareddead to the public, and kept as a slave in the sultan’s palace. Ennajichallenges the official narrative and weaves novel threads of the story to showthe degree to which the bond of authority between the sultan and his servantsdepends upon uninterrupted flat obedience.The second chapter questions the issue of slavery during Islam’s earlyyears. The author claims that the new religion made little practical changes tothis institution and, in certain cases, made slaves even more abjectly submissiveto their masters. Ennaji particularly details Islam’s termination of the statusesof sa’b (a sā’ib is a slave who has attained full unconditional freedom) andṭalq (repudiation) and its admission of mawlā (freed slaves must remain loyalto their ex-master). He also elaborates on the non-provision of part of the publicfunds to free more slaves, as well as the practice of depriving freed slaves ofthe spoils of war and discouraging people from marrying them.In the third chapter, Ennaji undertakes the king-subject relation in lightof the notion of servitude. He probes the sociolinguistic roots of several conceptualizations,including ‘ibādah, ra’īyah, and ṭā‘ah (translated successivelyas adoration, people, and obedience). He also examines the semiotics of variousexpressions of servitude and presents a prolonged discussion of the differentuses of the hand in this context. Ennaji contends that the transition toIslam barely changed anything in the structure of authority and the masterslaverelationship. As he puts it, with the advent of Islam there was “a reorganizationof the authoritarian space that reshuffled the division of powerbetween the king and the divine authority” (p. 82). This redistribution of poweris elaborated in the fourth chapter, where the author draws on concepts used ...
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Mawikere, Marde Christian Stenly y Sudiria Hura. "Keprihatinan Kristen Terhadap Realitas Kemiskinan Dunia Abad Kelaparan Menurut Telaah Ronald Sider". Jurnal Teologi Cultivation 6, n.º 1 (30 de julio de 2022): 79–102. http://dx.doi.org/10.46965/jtc.v6i1.1189.
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Abstract:This study examines the reality of poverty in certain communities in the third world on the one hand and economic abundance in capitalist societies, especially in the Western world, including Western Europe and the United States. It is well known that socio-historically, the Western world is widely known as the place where Christianity took root and grew there according to Ronald James Sider in his book “Rich Christians in an Age of Hunger: Moving from Affluence to Generosity”. This research is a qualitative research by describing the substance of the book's description which emphasizes the complete Christian concern for every human being and society as taught by the Bible and becomes the principle and practice of the ministry of the Lord Jesus Christ who is the incarnation of God and carries out the work of salvation. Thus, today's Christianity is called to serve marginalized communities as a whole as a form of love and obedience to God in the Lord Jesus Christ. Abstrak:Kajian ini mengulas mengenai kenyataan kemiskinan masyarakat tertentu di belahan dunia ketiga pada satu sisi dan kelimpahan ekonomi pada masyarakat kapitalis, terutama di dunia Barat, diantaranya Eropa Barat dan Amerika Serikat. Telah banyak diketahui bahwa secara sosio historis, dunia Barat dikenal secara luas sebagai tempat kekristenan berakar dan bertumbuh di sana menurut Ronald James Sider dalam bukunya “Rich Christians in an Age of Hunger: Moving from Affluence to Generosity”. Penelitian ini merupakan penelitian kualitatif dengan mendeskripsikan substansi dari uraian buku tersebut yang menekankan kepada keprihatinan Kristen yang utuh kepada setiap manusia dan masyarakat seperti yang diajarkan oleh Alkitab dan menjadi prinsip dan praksis pelayanan dari Tuhan Yesus Kristus yang adalah inkarnasi Allah dan melaksanakan karya keselamatan. Dengan demikian kekristenan masa kini, dipanggil untuk melayani masyarakat marginal dengan utuh sebagai wujud kasih dan ketaatan kepada Allah di dalam Tuhan Yesus Kristus.
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Zebua, Kasieli y Mario Gani. "Ketaatan Kepada Pemerintah Dalam Perspektif Perjanjian Baru". Shalom: Jurnal Teologi Kristen 3, n.º 1 (28 de junio de 2023): 45–61. http://dx.doi.org/10.56191/shalom.v3i1.71.
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In the New Testament, there is quite a lot of advice for Christians to submit and obey the government. Advice like this is of course still relevant today, and it is important to be explored as a guideline for Christians to be right towards the government, both towards the right government and the cruel government. But to what extent and within what limits should Christians obey the government? This study uses a literature review method with an emphasis on theological studies that aims to find truths from biblical investigations about Christian obedience to the government. From the results of the research found the teachings of the Bible about the right attitude of Christians towards the government as God's servants ordained by God. And also the limitation of obedience when the government is not in line with God's will and even against God's purpose. So that this becomes the basis for today's Christians to respond to various government regulations and policies in accordance with the truth of God's Word. Also as a basis that reflects a life that is bright and exemplary as a follower of Christ in the midst of society. Abstrak Di dalam Alkitab Perjanjian Baru cukup banyak nasihat agar orang Kristen tunduk dan taat kepada pemerintah. Nasihat semacam ini tentunya tetap relevan zaman sekarang, dan penting untuk didalami menjadi pedoman bagi orang Kristen untuk bersikap benar terhadap pemerintah, baik kepada pemerintah yang benar maupun pemerintah yang kejam. Namun sejauh mana dan dalam batas-batas apa orang Kristen harus taat kepada pemerintah? Penelitian ini menggunakan metode kajian kepustakaan dengan penekatan kajian teologis yang bertujuan untuk menemukan kebenaran-kebenaran dari penyelidikan biblikal tentang ketaatan orang Kristen kepada pemerintah. Dari hasil penelitian ditemukan ajaran Alkitab tentang sikap yang benar dari orang Kristen terhadap pemerintah sebagai hamba Allah yang ditetapkan Allah. Dan juga batasan ketaatan ketika pemerintah tidak sejalan dengan kehendak Allah bahkan menentang tujuan Allah. Sehingga hal ini menjadi dasar bagi orang Kristen masa kini menyikapi berbagai peraturan dan kebijakan pemerintah sesuai dengan kebenaran Firman Tuhan. Juga sebagai dasar yang mencerminkan kehidupan yang menjadi terang dan teladan sebagai pengikut Kristus di tengah-tengah masyarakat.
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ATIYA, Ali Hussein Hteem. "INTERPRETATION OF CULTURAL METHODS IN THE IRAQI FAMILIES AND ITS EFFECTS ON THE CULTURE OF THE CHILD (A SOCIAL ANTHROPOLOGICAL STUDY)". RIMAK International Journal of Humanities and Social Sciences 04, n.º 04 (1 de julio de 2022): 373–91. http://dx.doi.org/10.47832/2717-8293.18.24.
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The pure spiritual experience affected by the spirit of Islam and its purity appeared in the poet Qurashi hermit, modernist, jurist, and preacher, and he was Urwa bin Uthaina. Madinah, he was in good contact with the Umayyads and the supporters of Abdullah bin Al-Zubayr, he chose not to play with politics or play with it, because he had a clear commitment to poetry, especially what was from it in spinning. He did not only say poetry, but he was making melodies and dissolving them for others to sing, and at the same time he was composing and arranging the sung poetry, as far as we know that the singer Ibn Aisha asked him for verses in jest. Where do you say? There are a number of singers who praised his poetry and sang a lot about it, and in the Book of Songs there are many voices of his poetry, and some hadith books devoted pages to him according to what is known from the science of wound and modification by Ibn Hatim and the great history of Imam al-Tabari and acceleration of benefit by Ibn Hajar alAsqalani and among the most famous who narrated from him Abd Allah bin Omar and Obaid Allah bin Omar (may God be pleased with them) as narrated by Imam Malik (may God have mercy on him). Here he presents us with a flirtatious text that is unique in its kind and pious in its performance, and begins with a clear mobilization, because it obeys the sea and the rhyme, and the poem starting is an equation of a true love experience that he embraced and tortured with, either he lived it, or from a figment of the imagination, or he was tormented with this love because there was no matter His heart is something, but he is on his piety and piety. He lived in a society that could not comprehend his position on this love, and for this he had to deal with what he calls (covering), but that his beloved herself fears for him, so she addresses him by doing the matter (hiding) that he loved in his own way. Our poet has loved a pure and chaste love, rather he has risen above the lover when he has not made himself known and who he loves. Love for him - as it is said - is a test and a test from God for people to take themselves with the obedience of those they love, and to be an entrance to a greater love that is the love of God Almighty, and perhaps this confirms it History is ours, and it does not stop us with the one who loves a name or attributes, for it is a state that was expressed as “seeing light for light in light.”
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AL-KHATIB, Qusay Fadel. "PURITY OF THE SPIRITUAL EXPERIENCE IN THE POEM URWA BIN UTHAINA". RIMAK International Journal of Humanities and Social Sciences 04, n.º 04 (1 de julio de 2022): 363–72. http://dx.doi.org/10.47832/2717-8293.18.23.
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The pure spiritual experience affected by the spirit of Islam and its purity appeared in the poet Qurashi hermit, modernist, jurist, and preacher, and he was Urwa bin Uthaina. Madinah, he was in good contact with the Umayyads and the supporters of Abdullah bin Al-Zubayr, he chose not to play with politics or play with it, because he had a clear commitment to poetry, especially what was from it in spinning. He did not only say poetry, but he was making melodies and dissolving them for others to sing, and at the same time he was composing and arranging the sung poetry, as far as we know that the singer Ibn Aisha asked him for verses in jest. Where do you say? There are a number of singers who praised his poetry and sang a lot about it, and in the Book of Songs there are many voices of his poetry, and some hadith books devoted pages to him according to what is known from the science of wound and modification by Ibn Hatim and the great history of Imam al-Tabari and acceleration of benefit by Ibn Hajar alAsqalani and among the most famous who narrated from him Abd Allah bin Omar and Obaid Allah bin Omar (may God be pleased with them) as narrated by Imam Malik (may God have mercy on him). Here he presents us with a flirtatious text that is unique in its kind and pious in its performance, and begins with a clear mobilization, because it obeys the sea and the rhyme, and the poem starting is an equation of a true love experience that he embraced and tortured with, either he lived it, or from a figment of the imagination, or he was tormented with this love because there was no matter His heart is something, but he is on his piety and piety. He lived in a society that could not comprehend his position on this love, and for this he had to deal with what he calls (covering), but that his beloved herself fears for him, so she addresses him by doing the matter (hiding) that he loved in his own way. Our poet has loved a pure and chaste love, rather he has risen above the lover when he has not made himself known and who he loves. Love for him - as it is said - is a test and a test from God for people to take themselves with the obedience of those they love, and to be an entrance to a greater love that is the love of God Almighty, and perhaps this confirms it History is ours, and it does not stop us with the one who loves a name or attributes, for it is a state that was expressed as “seeing light for light in light.”
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van Loon, Gertrud J. M. "De Decoratie van de Altaarruimte in de Oude Kerk van het Antoniusklooster". Het Christelijk Oosten 42, n.º 3 (12 de noviembre de 1990): 145–62. http://dx.doi.org/10.1163/29497663-04203002.
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The decoration of the sanctuary in the old church of St. Anthony’s Monastery The problem of Jephthah and his daughter Four Old Testament scenes are depicted in the sanctuary of the old church of St. Anthony’s Monastery near the Red Sea, all figuring as a prefiguration of the Eucharist. On the north wall, from left to right, Isaiah and the Seraph (Is. 6, 1-7) and the meeting of Abraham and Melchizedek (Gen. 14, 17-21) are painted. On the south side follow, from left to right, the Sacrifice by Abraham (Gen. 22, 1-9) and Jephthah, sacrificing his daughter (Judges 11, 30-40). The first three scenes are well known in the sanctuaries of Egyptian churches (cf. the haikal of St. Marc, Deir abu Makar; the haikal of the church of the Virgin, Deir el Baramus), but of the last scene only one parallel is known, situated in the bema of the church of St. Catherine’s Monastery in Sinai (cf. K. Weitzmann, The Jephthah Panel, in: Dumbarton Oaks Papers 18 (1964) 342-352). The question is why Jephthah was chosen for decorating such an important place in a church, near the altar. Churchfathers like John Chrysostom, Theodoret of Cyr and Anastasius of Sinai could not find words to condemn his deed in a most harsh way. However, some fathers have formed a quite different opinion. They (Origen, Aphraates, Ephraëm the Syrian) see this episode as a prefiguration of Christ’s Sacrifice. A close examination of these comments makes it possible to conclude that all four paintings are prefigurations of the Eucharist. But a problem still to be solved is why Jephthah’s infanticide was chosen for this role while for example the sacrifice by Abel (Gen. 4, 4) would be a more suitable scene. In my opinion, this has something to do with the fact that both paintings are situated in a church in a monastery. Jephthah’s daughter obeyed her fat her and as a virgin she was dedicated to God. In a general sense, you can apply this description to the monk, who has to show obedience to his superior, Jives in celibacy and chastity and as a novice was also dedicated to God. In short, in this case the function of the room (the sanctuary) dictates the choice of the themes of the paintings, but there is a kind of, False-bottom’. The selection was made with a second theme in mind: monastic life.
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Hayuningtyas, Amita y Venny Indria Ekowati. "FILOSOFI DAN PENDIDIKAN KARAKTER DALAM TEKS SÊRAT MÉNAK SARÉHAS DUMUGI MÉNAK SORANGAN MELALUI TOKOH AMIR AMBYAH". Diksi 28, n.º 2 (13 de octubre de 2020): 210–25. http://dx.doi.org/10.21831/diksi.v28i2.33202.
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(Title: Philosophy and Character Education in the Text of “Sêrat Ménak Saréhas Dumugi Ménak Sorangan” through Amir Ambyah’s Character). This research is a philological study in the text of Sêrat Ménak Saréhas dumugi Ménak Sorangan. Philosophical studies are in the form of an inventory, description, transliteration, edits and translations of the text of Saréhas dumugi Ménak Sorangan. This study aims to describe character education in the text of Sérat Ménak Saréhas dumugi Ménak Sorangan by using descriptive research methods. The object of the research is the text of Sérat Ménak Saréhas dumugi Ménak Sorangan. The way how to collect data in this research is by using a data card which is further described. There are 5 results of this study. First, the description of the text of Sérat Ménak Saréhas dumugi Ménak Sorangan is still intact andthe letters are still clear. Second, by using standard transliteration, the text of Sêrat Ménak Saréhas dumugi Ménak Sorangan which reads Javanese script is changed to Latin script. Third, using standard edition text edits, there are 5 words that get edits, then all changes in edited text are explained in the critics apparatus. Fourth, the results of text translation using bahasa Indonesia and the free translation method are related to the context. Fifth, the contents of the text of Sérat Ménak Saréhas dumugi Ménak Sorangan describe 9 pillars of character education, namely: (1) obedience to God, (2) responsibility, (3) wise, (4) respect and courtesy, (5) generous, love to help , (6) courageous, (7) kind and humble,(8) tolerance, peace and unity, and (9) leadership. The character education is related to the meaning of the illumination symbol wadånå gapurå rênggan in the text of Sérat Ménak Saréhas dumugi Ménak Sorangan.Keywords: Philological study, character education, illumination of wêdånå gapurå rênggan, Sêrat Ménak Saréhas dumugi Ménak Sorangan
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SHAW, JOSEPH. "The virtue of obedience". Religious Studies 38, n.º 1 (marzo de 2002): 63–75. http://dx.doi.org/10.1017/s003441250100590x.
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In this paper I give an account and defence of the thought and practice associated with the notion of obedience in religious ethics, especially in reply to the claim that obedience is necessarily unconscientious. First, I argue that it is conscientious to give weight to commands if they are identifiable as pieces of authoritative advice, or, as theists commonly believe, if they have intrinsic moral force. Second, I argue that a theist's strictly moral reasons for fulfilling obligations are not replaced but reinforced by reasons arising out of a personal relationship with God. Anyone who loves God will want to please God, to act in accordance with His teaching and to avoid His punishment, and theists can do these things by respecting existing moral reasons for action. Third, I show how it can be valuable that people submit to God in further ways, by doing what God commends, and by committing themselves to obeying divine commands which would not otherwise be addressed to them. Finally, I argue that subordinating oneself to God's will is itself a partial attainment of the spiritual ideal of mystical union with God.
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Halilović, Safvet. "THE PROBLEM OF ADDICTION FROM THE PERSPECTIVE OF QUR`ANIC ANTROPOLOGY". Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), n.º 9 (15 de diciembre de 2010): 95–117. http://dx.doi.org/10.51728/issn.2637-1480.2011.95.
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According to the teaching of the Qur`an, Islam is, primarily, obedience to Allah and voluntary subordination to His will and regulations. The Qur`an points out that all the unpleasant things which man experiences in his life are results of his misdoings, which are as such, inconsistent with Allah's order and the laws prescribed by Him. Islamic injunctions and regulations are designed in such a way that as long as man fulfils them regularly and properly, that will bring him spiritual peace, stability and internal contentment. Islam offers such a concept of life whereby man, by living in agreement with Islamic principles, affirms himself as sound, creative and balanced creature, adorned with high moral qualities. It is well known that Islam demands from its followers to perform salat. All Islamic scholars agree that salat is one of the fundamental and most important obligations. Through continuous performance of salat man continually refreshes contact with his Creator, and the frequency of Salat times is aimed at helping him to not ever forget the purpose and main task of his life in the whirlpool of the mundane movements and activities. The other Islamic injunctions, like fasting, zakat, hajj, concept of remembrance of Allah, supplications and glorification of Allah, have unified objective and that is to form a healthy and balanced person, which will be aware of its mission in life and which will not allow itself to become a slave of dissolute passions or any other vices which harm human health and life. Consequently, sincere belief in One God, Allah, the way Islam enjoins, represents a powerful means in man's endeavour to achieve a complete liberation from all kinds of alienation and addiction. The one who earnestly believe in One and the only God, Allah, and keeps contact with Him through observance of salat five times a day, along with observance of other duties instituted on the basis of the Revelation of Allah and the sunnah of His Prophet, has no need to resort to any kind of intoxicant means which transform man into an addict. In case a man has already fallen into that condition, Qur`an teaches that the door of tawbah (repentance) is widely open, and in that situation the fundamental Islamic duties are still of essential significance in the treatment of addicts, because Islam is, in fact, the way towards real humanization of man and his liberation from all kinds of additions and slavery. Keywords: man, the Qur'an, Islam, Qur`anic anthropology, addiction, salat, remembrance of Allah
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Sobandi, Kurnali. "The Implementation of Development of School Culture-Based Religious Education". Ta'dib 21, n.º 2 (31 de diciembre de 2016): 177. http://dx.doi.org/10.19109/td.v21i2.1031.
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In general, religion and religious education serve to create the Indonesian human faith and the obedience to God Almighty, also to create noble, and capable people in maintaining the harmony of inter-religious relations. In addition it serves to cultivate the participants' ability to understand, appreciate and practice the values of religion are offset mastery in science, technology and art. The development of school culture based religious education in public schools is an alternative solution on the problems which are actually classic, but until now they have not been resolved properly, which in turn would be a matter of continuity up from one period to the next, namely the problem of narrow time allocation, three hours for elementary, 2 hours face to face for SMP and SMA / SMK (per-hour 40 minutes instead of 60 minutes) and the problems therein multicultural religious plurality. Implementation of the development of school-culture based religious education in public schools covers the principles of development, through a learning process, learning outcomes assessment, and indicators of school and classroom assessment.Secara umum, agama dan pendidikan agama mencetak manusia Indonesia menjadi beriman, patuh pada Tuhan, juga berakhlak mulia, sehingga mampu mempertahankan hubungan antar umat beragama yang harmonis. Selain itu, pendidikan agama juga berfungsi untuk menumbuhkan kemampuan peserta didik untuk memaahami, menghargai dan mempraktikkan nilai-nilai agama dalam ilmu pengetahuan, teknologi serta seni. Pengembangan pendidikan agama berbasis school culture di sekolah umum adalah solusi alternatif atas problematika yang sebenarnya bersifat klasik, namun hingga kini belum juga terselesaikan dengan baik, sehingga pada gilirannya akan menjadi persoalan yang berkesinambungan hingga dari satu periode ke periode berikutnya yaitu problematika alokasi waktu yang sempit yakni tiga jam untuk SD, 2 jam tatap muka untuk SMP dan SMA/SMK (per-jam bukan 60 menit tetapi 40 menit) dan problematika multikultural didalamnya pluralitas agama. Implementasi pengembangan pendidikan agama berbasis school culture di sekolah umum memuat prinsip pengembangan, melalui proses pembelajaran, penilaian hasil belajar, dan indikator penilaian sekolah dan kelas.
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Wiszowaty, Edward y Anna Zellma. "Ethical Traditions of the Polish Police". Internal Security Special Issue (14 de enero de 2019): 93–103. http://dx.doi.org/10.5604/01.3001.0012.8406.
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Ethical traditions of the Polish police are directly related to the history of this uniformed service. Starting from the interwar period until the present day, with the exception of the communist times when the State Police was replaced by the Citizen’s Militia, ethics has played an important role in the work of law enforcers. It provides basic principles, resulting from universal moral values, without which it is impossible to serve society and the homeland responsibly. The specificity of the professional ethics of this uniformed agency is directly related to its service-oriented character, based on intensive and often difficult interpersonal contacts. The present times witness the emergence of new challenges in the area of good standards of police ethics. In order to better recognize the ethical standards and see their importance in the work of the Polish police, it is worth referring to the standards of the State Police. They were a kind of quintessence of police officers’ moral and professional duties. They were based on such values as: God, Homeland, honour, truth, conscientiousness, responsibility, justice, reticence in speech, friendliness and obedience to the orders of superiors. These values are timeless and still topical, even in our modern times. Resignation from the above mentioned values may result in police officers pretending to respect ethical principles in their work, which was evident in the activities of the Citizen’s Militia. Therefore, the above fully justifies police efforts undertaken after 1990, which are expressed not only as concern for reliably developed legal regulations and operational directives to be followed while performing official duties, but also as compliance with the principles of police ethics, which are based on universal values (including the protection of human life and health, respect for human dignity, truth, responsibility and patriotism). This goal is to be achieved both through education on basic training and specialist courses, as well as thanks to police priests’ work.
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Markova, Maryana V. "Petrarchan Contexts of John Donne�s Spiritual Lyrics". Alfred Nobel University Journal of Philology 1, n.º 21 (2021): 10–18. http://dx.doi.org/10.32342/2523-4463-2021-1-21-1.
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The article is devoted to the connection of the famous English poet, prose writer and preacher John Donne�s (1572�1631) works with the Petrarchan discourse of the European literature. The purpose of the investigation is to reveal and interpret the elements of Petrarchism in spiritual lyrics of the author on the basis of systematic approach with the use of the genealogical and comparative typological methods. The most prominent cases of the traditional Petrarchan themes, motives and images usage in John Donne�s religious texts and the specifity of their functioning have been examined in this article. Our attention has been paid to the genetic interconnection between the courtly rhetoric, which had been inherited by Francesco Petrarch and his numerous followers from the Provencal troubadours, and the traditions of the European mysticism that causes the harmony of the Petrarchan interpretive contexts according to the spiritual lyrics of the writer. Already in his earliest works, in particular in the book �Songs and Sonnets�, John Donne did not avoid mixing the sacred and the profane, quite intensively using religious images and motifs in love poetry. But his Petrarchism is most notable in his �Holly Sonnets�. The poetry of this cycle is not about God at all, but about the author himself in his relationship with Lord. In these sonnets the writer describes his feelings for God in almost the same way as Francesco Petrarch described his love for Laura. In general, if we talk about Petrarchism in relation to the spiritual lyrics of John Donne, it should be noted that for the writer it was not only a convenient source of the �ready� artistic images, motifs or means of expression but a kind of a perfect artistic technique for expressing secret, deeply personal thoughts and emotions. The conclusion has been done that such typically Petrarchan ideas such as: the dedicated service to the object of feelings, slavish adoration, obedience and dependence on its inconstant wishes John Donne has managed to adapt to the special needs of the sacred genres in such a way that his texts look surprisingly attractive, interesting and clear to different readers. Despite his worldwide fame John Donne is still one of the least researched literary figures in Ukrainian science. The article is directed to study only one of many aspects of his many-sided artistic heritage which needs the comprehensive professional analysis of the literary theorists and historians. So this article can be used for the further investigation of the problems, connected with the Petrarchan discourse generally in English literature and particularly in John Donne�s works and the scientific results proposed in it can be used in writing course works, graduation works and thesis on the related themes.
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Suwito, Benny. "Ketaatan Kepada Bapa Sebagai Dasar Kebebasan Moral Kristiani". Lux et Sal 2, n.º 2 (28 de julio de 2022): 91–100. http://dx.doi.org/10.57079/lux.v2i2.61.
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It is quite often that obedience is misunderstood in moral life. Most people, including Catholics, argue that someone who inclines to obedience is not free. Morevover, some Catholics do not agree that they must obey to the Magisterium because it is frequently seen as human institution. Because of that, this paper wants to scrutinize that obedience is not contrary to human freedom. It clarifies that obedience to God is an obedience to the Magisterium, the teaching of the Church. And it wants demonstrate the truth of the role of the Holy Spirit which guarantees all Christians who obey to God are having moral freedom.
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Ribbens, Benjamin J. "The Sacrifice God Desired: Psalm 40.6–8 in Hebrews 10". New Testament Studies 67, n.º 2 (4 de marzo de 2021): 284–304. http://dx.doi.org/10.1017/s0028688520000302.
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Scholars often argue that Hebrews uses Psalm 40 in Heb 10.5–10 to emphasise obedience, either stressing Christ's lived obedience on earth or suggesting that obedience replaces sacrifice. However, Hebrews does not use Psalm 40 to highlight obedience but to identify another sacrificial offering. Christ's offering is the cultic offering that pleases God and achieves God's salvific will. While God did not take pleasure in Levitical sacrifices, he did command them and promise that they would achieve certain effects. The first covenant sacrifices achieved atonement and forgiveness because they were shadows that anticipated and participated in Christ's offering.
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Fout, Jason A. "What Do I Fear When I Fear My God? A Theological Reexamination of a Biblical Theme". Journal of Theological Interpretation 9, n.º 1 (2015): 23–38. http://dx.doi.org/10.2307/26373871.
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ABSTRACTS Many commonly misunderstand "the fear of God" as a biblical trope. Systematic and constructive theologians have often left it unexamined; biblical theologians have explicated it from one of three perspectives: either as a response to "the Holy" (drawing on Rudolf Otto), as a human emotional reaction to God, or as human obedience to God. This essay argues against the first two options and for the third as the best understanding of the scriptural term and does so on the basis of theological exploration of the Torah and the Gospel of Matthew. The account concludes that fear of God is a human disposition encouraged, learned, and grown within the covenant people of God. Fear of God might be summarized therefore as an appropriate relational disposition toward God, involving obedience to God above all others; furthermore, this obedience to God implies being just and loving toward others. Fear of God does not paralyze or overwhelm the human creature but is the basis for proper human acting and thinking. This disposition of fearing God leads to human flourishing, but sees this human flourishing as genuine only when understood against the greater horizon of meaning that is God and God's kingdom. Thus fear of God, far from being the hiatus of human agency, is the form of sociality given by God for humanity.
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Fout, Jason A. "What Do I Fear When I Fear My God? A Theological Reexamination of a Biblical Theme". Journal of Theological Interpretation 9, n.º 1 (2015): 23–38. http://dx.doi.org/10.2307/jtheointe.9.1.0023.
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ABSTRACTS Many commonly misunderstand "the fear of God" as a biblical trope. Systematic and constructive theologians have often left it unexamined; biblical theologians have explicated it from one of three perspectives: either as a response to "the Holy" (drawing on Rudolf Otto), as a human emotional reaction to God, or as human obedience to God. This essay argues against the first two options and for the third as the best understanding of the scriptural term and does so on the basis of theological exploration of the Torah and the Gospel of Matthew. The account concludes that fear of God is a human disposition encouraged, learned, and grown within the covenant people of God. Fear of God might be summarized therefore as an appropriate relational disposition toward God, involving obedience to God above all others; furthermore, this obedience to God implies being just and loving toward others. Fear of God does not paralyze or overwhelm the human creature but is the basis for proper human acting and thinking. This disposition of fearing God leads to human flourishing, but sees this human flourishing as genuine only when understood against the greater horizon of meaning that is God and God's kingdom. Thus fear of God, far from being the hiatus of human agency, is the form of sociality given by God for humanity.
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Ciemała, Marianna. "Posłuszeństwo monastyczne w prawodawstwie pachomiańskim i bazyliańskim". Vox Patrum 65 (15 de julio de 2016): 129–40. http://dx.doi.org/10.31743/vp.3496.
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Obedience was one of the fundamental principles of community life in monasteries in the first centuries. Based on the analysis of the texts of St. Pachomius’ and St. Basil’s legislation, the article addresses the issue of different correlations taking place within the framework of monastic obedience. The texts of the Rule of St. Pachomius as well as of the Asketikon of St. Basil the Great show that in the cenobitical life there was a close relationship between obedience to God, to His word, to the rule of life, to superiors, and, to some extent even to all brothers. Sacred Scripture was considered the primary, or even the only, rule of life for the cenobites. Both the Pachomius and Basil in their Rules put a strong accent on obedience to God, which, in practice, was realized in keeping His commandments. The main role of superiors was to lead the brothers to the fullness of salvation. They were to do it with care and responsibility. The analysis of the texts on superiors found that they indicated that the superiors had the obligation to be the first in keeping the God’s commandments as well as in obeying the Rule and the precepts of the elders. Obedience to superiors was understood as being the same as obedience to God, but was dependent according to the way the superiors fulfill their dutes of preaching the word of God and living their lives in agreement to their teaching.
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Velde, Rudi te. "Obedience as a Religious Virtue". European Journal for the Study of Thomas Aquinas 36, n.º 1 (1 de diciembre de 2017): 164–79. http://dx.doi.org/10.2478/ejsta-2017-0005.
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Summary This essay explores Thomas’ thoughts about the virtue of obedience (based on STh II-II, q.104), which is particularly valued as a link between the moral virtues and the theological virtue of charity (love of God). Obedience generates in the human person the moral disposition required for all the other virtues, a disposition which consists in the readiness of the will to submit itself to the rule of God’s will. Reflecting on the question whether one should be obedient to God in every respect, Thomas is confronted with an objection pointing to the story of how God commands Abraham to kill his innocent son, which is prohibited by natural law. I use the scarce but intriguing remarks Thomas made in response to this objection to propose a meaningful interpretation of obedience as a religious virtue, essentially different from its distorted imitation which consists in an immediate identification of one’s own will with the presumed divine will.
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Mohd Ghazali, Ummi Zainab y Muhammad Azizan Sabjan. "Makanan Haram bagi Agama Yahudi berdasarkan Kitab Torah". Sains Insani 8, n.º 1 (31 de mayo de 2023): 71–80. http://dx.doi.org/10.33102/sainsinsani.vol8no1.493.
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Abstrak: Agama Yahudi merupakan salah satu daripada agama tertua dunia yang berasal dari lembah Kanaan, iaitu suatu kawasan yang terletak di negara Palestin sekarang. Kewujudannya iaitu sekitar tahun 1500 SM adalah lebih awal berbanding kelahiran agama Kristian dan juga agama Islam. Menurut pengikut Yahudi, agama ini dikatakan bermula apabila nabi mereka iaitu Moses menerima kitab Torah di gunung Sinai lebih kurang 3500 tahun dahulu. Orang Yahudi percaya bahawa kitab Torah yang kini dalam pegangan mereka adalah kitab suci yang sama yang telah diturunkan kepada Moses tanpa mengalami apa-apa perubahan. Dalam kitab Torah ini, terdapat undang-undang peraturan pemakanan agama Yahudi yang dikenali sebagai Kashrut. Undang-undang Kashrut antara lain mengandungi perintah makanan yang boleh dimakan golongan Yahudi iaitu digelar Kosher dan makanan yang dilarang makan bagi mereka iaitu dipanggil Therif. Orang Yahudi percaya Kosher dikuatkuasakan kepada mereka oleh Tuhan tanpa perlunya sebarang penerangan atau justifikasi atas sebab pengharaman makanan-makanan tersebut. Artikel ini akan cuba mengupas senarai makanan haram atau Therif bagi agama Yahudi seperti yang telah ditetapkan dalam kitab Torah mereka. Kajian dilaksanakan secara kualitatif melalui kaedah analisis kandungan kitab Torah serta pengaplikasian metod deduktif dan induktif. Hasil kajian mendapati pengharaman makanan dalam agama Yahudi melibatkan tiga isu teras utama iaitu (1) haiwan yang diharamkan, (2) pengharaman darah dan (3) pengharaman campuran daging dan susu, serta dua isu tambahan iaitu larangan makan pohon/buah tertentu dan status arak bukan buatan Yahudi. Abstract: The religion of Jews is one of the oldest known religions in the world originating from the valley of Canaan in modern day Palestine. It’s formation year of 1500 BC pre-dates the existence of Christianity and Islam. According to Jews, this religion was founded when their prophet Moses received the Torah scripture directly from God atop of Sinai Mountain around 3500 years ago. Jews believe that this original Torah remains unchanged and uncorrupted till this day. In this holy Torah, there are rules regarding Jews’ food consumption known as Kashrut. From the Kashrut decree, jews are allowed to eat certain food and this permitted food are called Kosher, whereas the segment of forbidden food is called Therif and Jews are prohibited from consuming these types of food. Jews believe that Kosher rule was imposed upon them by God without any need of justification or explanation, and they have to abide by this rule as a sign of obedience. This article will explain the list of Therif or forbidden food for Jews according to their scripture Torah. Qualitative method was employed for this study, focussing on the content analysis of the Torah using deductive and inductive reasoning method. Findings showed that forbidden food for Jews revolve around three main criteria which are (1) forbidden animal (2) forbiddance of blood and (3) forbidden mixture of meat and milk, as well as two accompanying Therif cases concerning certain forbidden tree/fruit and non-Jewish wine status.
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Dorofeev, Daniil. "Russian Wanderers. The Variety of Religious Images of Russian Wandering in the 19th Century". Logos et Praxis, n.º 4 (diciembre de 2022): 5–19. http://dx.doi.org/10.15688/lp.jvolsu.2022.4.1.
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The article is devoted to the study of the diverse manifestations of the phenomenon of religious wandering in Russian culture of the 19th century, with the study of their external aesthetic image, lifestyle, Orthodox foundations and principles, characteristic language, methods of organization and institutionalization. The author considers the concept of "wanderer" as one of the fundamental concepts in world and especially Russian culture, emphasizing its polysemantic and heterogeneous nature, and also points to its special value as a visible embodiment of the Orthodox understanding of God, man and the world, permeated with the spirit of hesychasm. At the same time, the author confines himself to the consideration in his article of mainly folk religious forms of Russian pilgrimage, which were widely developed and spread in the 19th century. The central place in the study is devoted to the consideration of the richest material of the book "Wandering Russia for Christ's Sake" by the researcher of folk religious life of the second half of the 19th century S.V. Maksimov, in which the features of life, image, language of the most diverse forms of Russian religious wandering are collected and preserved for us. The article shows wandering as a kind of worldly obedience, self-denial and humility associated with the test of the roads and the possible transformation on them. The main types of wandering, their features are analyzed in detail: from religiously motivated to vagabond, parasitizing on a pious attitude towards pilgrims. On the one hand, the article demonstrates the connection between the phenomenon of Russian Orthodox wandering and the phenomenon of religious pilgrimage as such, but, on the other hand, the specifics of wandering, its differences from similar forms of religious piety, are clarified. The author refers to the essay "Candid Stories of a Pilgrim to his Spiritual Father" to show the influence of hesychasm on the formation of the idea of wandering in its highest and most perfect religious form, as a fundamental Orthodox value worthy of being presented and recognized as a separate form of holiness. The article contains numerous examples of wandering, individual characteristics of the most famous representatives of this movement.
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Airaksinen, Timo. "Supernatural Morality in Berkeley's Passive Obedience". History of Philosophy Quarterly 37, n.º 4 (1 de octubre de 2020): 351–70. http://dx.doi.org/10.5406/21521026.37.4.03.
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Abstract Berkeley's Passive Obedience presents a fragment of morality. Moral duties are dictated by divine natural laws that the good God gives to all people. This justifies morality but may not motivate right conduct. Only God's commands may properly motivate the agent. Morality guides people from this unhappy world to heaven and has political consequences, especially the citizen's duties of obedience and loyalty to a supreme political authority. Loyalty and obedience to God are virtues that earn eternal happiness. Berkeley is a divine-command theorist who supports a morality focused on a heavenly reward. His moral reflections serve political ends.
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Walls, Kathryn. "Calvin on Divine Authority and Spenser's Mutabilitie Cantos". Christianity & Literature 72, n.º 1 (marzo de 2023): 1–15. http://dx.doi.org/10.1353/chy.2023.0000.
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Abstract: Despite the failure of Mutabilitie's appeal against Jove, she remains for some recent critics an admirable figure, and the Cantos remain unresolved. But in the light of Calvin's treatment of civil government the Mutabilitie Cantos cohere as a poetic adumbration of what Calvin prescribed as obedience to the "powers that be"; powers, however wicked, requiring the obedience due to God. Spenser echoes the vocabulary of Calvin's biblical sources, while insisting on the principle of delegation which links mortal magistrates to God. God is figured as Nature; Creation is designed to inspire faith.
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Andrew Fyodorovich, Polomoshnov y Polomoshnov Platon Andreevich. "Three Images of Religious Obedience in Islam and Christianity". Islamovedenie 11, n.º 3 (30 de septiembre de 2020): 48–56. http://dx.doi.org/10.21779/2077-8155-2020-11-3-48-56.
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The article provides a comparative analysis of the interpretations of religious obedience in Islam and Christianity. The topic of obedience as a religious virtue is being actualized in con-nection with the numerous destructive challenges and global problems of our time. Three sides of religious obedience are highlighted: humility, patience and loyalty. It has been established that the main differences in the interpretation of religious obedience between Islam and Christianity are associated with the understanding of the nature of the subject, object and method of obedi-ence. The subject of obedience in Islam: a person as the deputy of Allah on earth, an imperfect, but not god-like person with a mission prescribed or predetermined by the will of Allah. The ob-ject of obedience in Islam is the relatively perfect world created by God and the world order, which the believer must maintain. This is precisely the meaning of obedience in Islam. The sub-ject of obedience in Christianity: a fundamentally imperfect, weak, sinful person. The object of humility in Christianity: an imperfect, God-made world that should be accepted as it is without trying to transform it. The meaning of humility in Christianity: internal self-improvement, cor-rection of one's spiritual imperfection and acceptance of an imperfect world. Islamic submission is immanent, since oriented towards the earthly world, and Christian submission is transcenden-tal, for it is directed towards the other world, the spiritual world. Religious patience as one of the main virtues of the believer thus provides civic loyalty in different ways in Islam and Christiani-ty. In Islam, through the divine authorization of social reality, and in Christianity, through its de-valuation. Despite significant differences, both in Islam and in Christianity, religious obedience in all its three faces acts as a factor in the socio-political stability of the existing society.
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Lott, Micah. "Moral Duties and Divine Commands: Is Kantian Religion Coherent?" Faith and Philosophy 37, n.º 1 (1 de enero de 2020): 57–76. http://dx.doi.org/10.37977/faithphil.2020.37.1.3.
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Kant argues that morality leads to religion, and that religion consists in regarding our moral duties as divine commands. This paper explores a foundational question for Kantian religion: When you think of your duties as divine commands, what exactly are you thinking, and how is that thought consistent with Kant’s own account of the ways that morality is independent from God? I argue that if we assume the Kantian religious person acts out of obedience to God, then her overall outlook will be inconsistent. I then develop an account of regarding duties as divine commands that does not involve acting out of obedience to God. This account, however, faces an objection—that without obedience, one cannot actually be thinking of duties as divine commands. In the final section, I consider this objection and suggest a response.
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Volluz, Corbin T. "Cry Redemption: The Plan of Redemption as Taught in the Book of Mormon". Journal of Book of Mormon Studies (1992-2007) 3, n.º 1 (1 de abril de 1994): 148–69. http://dx.doi.org/10.2307/44758659.
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Abstract According to the Book of Mormon, men must obey the commandments of God in order to gain eternal life. And yet, men are incapable of yielding full obedience to God, due to die carnal nature they inherit from the fallen Adam and Eve. To overcome this carnal nature, God has provided a way, through the atonement of his Son, whereby men may be redeemed from the carnal state to a spiritual state. If men are to be redeemed, they must call upon the Lord in the spirit of true humility, faith, and repentance. If they do so, God will redeem them by the power of the Holy Ghost. Frequently associated with the redemption process is a covenant of obedience.
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Isacco, Anthony, Ethan Sahker, Elizabeth Krinock, Wonjin Sim y Deanna Hamilton. "How Religious Beliefs and Practices Influence the Psychological Health of Catholic Priests". American Journal of Men's Health 10, n.º 4 (23 de enero de 2015): 325–37. http://dx.doi.org/10.1177/1557988314567325.
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Roman Catholic diocesan priests are a subgroup of men with unique religious and spiritual roles, beliefs, and practices. This qualitative study of 15 priests from the mid-Atlantic area of the United States focused on how priests’ relationship with God and promises of celibacy and obedience influenced their psychological health. Using a consensual qualitative research (CQR) design, the analysis revealed that participants described their relationship with God as central to their health and contributing to positive outcomes (e.g., sense of connection and support). The influence of their promises of celibacy and obedience were linked to both positive outcomes (e.g., decreased stress, improved relationships) and negative outcomes (e.g., internal conflict, depression/loneliness). This study highlighted the central role that priests’ relationship with God has on positive psychological health. Future research is necessary to understand how to maximize the positive effects and minimize the negative effects of priests’ promises of celibacy and obedience, which would benefit programs aimed at supporting priests’ psychological health.
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Prastiyo, Ferdian Dwi. "Kebebasan Sejati sebagai Dasar Kekudusan". Lux et Sal 4, n.º 2 (7 de enero de 2024): 71–78. http://dx.doi.org/10.57079/lux.v4i2.117.
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True freedom is an important foundation for the Church's call to holiness. True freedom is the fruit of a person's lived experience of knowing God as the highest truth and desiring God as the highest good. Veritatis Splendor, an encyclical by Pope John Paul II on truth and freedom, emphasizes that human freedom does not have an end in itself but is always dependent on divine truth. This is shown in the attitude of obedience to the law of God, which is a manifestation of God's love and wisdom. Conscience plays an important role in human obedience to God because it is there that a person meets God personally. True freedom is then revealed in moral actions in everyday life where each person is called to imitate the act of martyrdom as moral perfection. The encyclical itself states that martyrdomis a prominent example of the Church's holiness.
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Taebi, Maryam. "Consequences of Practical Polytheism in Human Deviation in the Qur'an and Nahj Al-Balaghah". International Journal of Multicultural and Multireligious Understanding 9, n.º 2 (5 de febrero de 2022): 448. http://dx.doi.org/10.18415/ijmmu.v9i2.3465.
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Shirk (polytheism) literally means the combination of two properties and two shares. Practical polytheism means associating (a) partner(s) with God along side Him, and it is overt (Jali) and covert (Khafi) polytheism. Covert polytheism appears in the stage of worship and obedience to God such as Obedience to the mundane wish and desires (Havaye Nafs), obedience to the devil, following the tyrants; Worldliness, selfishness, pursuit of certain habits and tendencies common among some believers for example, friendship with the deniers of God, Prophets or infallible Imams (as); Humility and submission to non-God; Being a slave and captive of others ( being controlled by others ) ; Honoring the rich and the oppressors; Also hypocrisy and Sum’ah... . The present study entitled "Consequences of practical polytheism in human fall" with the aim of enlightenment in this field; in order to protect faith from the influence of superstitions and false heresies, has been carried out in narrative and descriptive methods. It is a library research which made references to the Holy Book of the Qur'an, Nahj al-Balaghah, some commentary books of Quran, theological, moral, and lexical books. Practical polytheism has consequences such as actions being void (Habt ‘Amal); reduction of sustenance; anxiety and distress; shortening life in this world and the hereafter; going far from the mercy of God; the wrath of God in this world and the hereafter; wandering; lack of cheerfulness in worship, regret and so on.
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Lalonde, Roxanne L. "Obedience: Liberation Through Love of God in Practice". Journal of Baha’i Studies 8, n.º 4 (1998): 49–71. http://dx.doi.org/10.31581/jbs-8.4.2(1998).
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