Artykuły w czasopismach: „'death of God'”

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Vega, Facundo. "“God is Death”". Philosophy Today 62, nr 3 (2018): 823–45. http://dx.doi.org/10.5840/philtoday20181119237.

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Edmondson, Donald, Crystal L. Park, Stephenie R. Chaudoir i Jennifer H. Wortmann. "Death Without God". Psychological Science 19, nr 8 (sierpień 2008): 754–58. http://dx.doi.org/10.1111/j.1467-9280.2008.02152.x.

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Neville, Robert C. "God, Guilt and Death". Faith and Philosophy 4, nr 2 (1987): 221–24. http://dx.doi.org/10.5840/faithphil19874225.

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Esterhuyse, Willie. "Nietzsche’s “Death of God”". International Studies in Philosophy 29, nr 3 (1997): 89–108. http://dx.doi.org/10.5840/intstudphil199729378.

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Cohen, Richard A. "God, Death, and Time". International Studies in Philosophy 35, nr 2 (2003): 154–61. http://dx.doi.org/10.5840/intstudphil2003352200.

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Mavrodes, George I. "God, Guilt, and Death". Idealistic Studies 16, nr 3 (1986): 260–62. http://dx.doi.org/10.5840/idstudies198616341.

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Peterson, Daniel J. "Speaking of God after the Death of God". Dialog: A Journal of Theology 44, nr 3 (wrzesień 2005): 207–26. http://dx.doi.org/10.1111/j.0012-2033.2005.00260.x.

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Verheugt, Freek W. A. "Morpheus, God of Sleep or God of Death?" American Heart Journal 149, nr 6 (czerwiec 2005): 945–46. http://dx.doi.org/10.1016/j.ahj.2005.02.035.

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Krause, Neal. "Trust in God, Forgiveness by God, and Death Anxiety". OMEGA - Journal of Death and Dying 72, nr 1 (2.03.2015): 20–41. http://dx.doi.org/10.1177/0030222815574697.

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Research on religion and death anxiety has produced many contradictory findings. These conflicting findings arise, in part, from inadequacies in the measurement of religion as well as problems with the way the data have been analyzed. The purpose of the current study is to develop and empirically evaluate a conceptual model that contains the following core hypotheses: (a) People who go to church more often will receive more spiritual support from fellow church members (spiritual support is assistance provided by coreligionists for the explicit purpose of increasing the religious beliefs and practices of the recipient). (b) Individuals who receive more spiritual support will be more likely to trust God. (c) Those who trust God more deeply will be more likely to feel forgiven by Him. (d) People who feel forgiven by God will experience less death anxiety. Findings from a recent nationwide survey provide support for each hypothesis.

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Schacht, Richard. "Beyond “The Death of God”". Harvard Review of Philosophy 20 (2014): 62–79. http://dx.doi.org/10.5840/harvardreview20142014.

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Walker, Graham B. "God joins us in death". Review & Expositor 118, nr 1 (luty 2021): 42–53. http://dx.doi.org/10.1177/00346373211008850.

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Graham B. Walker introduces the slow violence of the environmental crisis as a flashpoint in the question for the doctrine of providence in general and the history of the Cross specifically. Where is God in all this? Two immediate positions are identified: the first position assumes that God is located high above the world of chaos in the valley below. God intervenes as God deems appropriate. Questions of inordinate suffering challenge this starting point. A second notion begins in the chaotic valley below and asks, where is God in all of this? E. Frank Tupper begins in this valley and describes “the God of love (who) always does the most God can do.” Tupper identifies the ecological crisis as a significant factor in the chaos of human history. Walker amplifies this concern by introducing ecologist Rob Nixon’s critique of the Western addiction to global consumption and Edward O. Wilson’s appeal for the religious community and the scientific community to work together for the love of the earth. Looking for theological responses that unite both science and faith with a love for God’s world, Walker dialogues with Ian McFarland and Sallie McFague. Although McFarland and McFague start from divergent theological positions, they arrive at a similar conclusion: the self-limitation of human acquisitive desire for the love of God’s world and God’s identification with the suffering creation of the world in the death of Christ.

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Aiken, David Wyatt. "On the Death of God". Zeitschrift für Religions- und Geistesgeschichte 71, nr 3 (12.06.2019): 285–311. http://dx.doi.org/10.1163/15700739-07103005.

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Leiter, Brian. "The Death of God and the Death of Morality". Monist 102, nr 3 (1.05.2019): 386–402. http://dx.doi.org/10.1093/monist/onz016.

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Krause, Neal, i Peter C. Hill. "Assessing the Relationships Among Forgiveness by God, God Images, and Death Anxiety". OMEGA - Journal of Death and Dying 81, nr 3 (19.05.2018): 356–69. http://dx.doi.org/10.1177/0030222818777376.

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Previous research suggests that people who feel forgiven by God may experience lower levels of death anxiety. The purpose of the current study is to contribute to this work by assessing whether the relationship between forgiveness by God and death anxiety varies according to how people view God. Three images of God are assessed: a pantheistic view of God, a theistic view of God, and a deistic view of God. Data from nationwide survey that was conducted in 2014 ( N = 2,650) suggest that the relationship between forgiveness by God and death anxiety is strongest among people with a theistic view of God, significantly weaker among people with a pantheistic view of God, and not significant among individuals with a deistic view of God. The findings point to the importance of taking views of God into account when assessing the relationship between forgiveness by God and death anxiety.

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Mutter, Matthew. "Culture and the Death of God". Common Knowledge 21, nr 3 (wrzesień 2015): 512.2–513. http://dx.doi.org/10.1215/0961754x-3131171.

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Votruba, Martin. "Context for Nietzche’s death of God". Short Film Studies 7, nr 1 (1.04.2017): 109–12. http://dx.doi.org/10.1386/sfs.7.1.109_1.

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Cherry, Mark J. "Bioethics After the Death of God". Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 43, nr 6 (17.11.2018): 615–30. http://dx.doi.org/10.1093/jmp/jhy024.

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McNulty, Tracy. "Hospitality After the Death of God". diacritics 35, nr 1 (2005): 71–98. http://dx.doi.org/10.1353/dia.2007.0016.

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Costopoulos, Philip J. "God and the Death of Communism". Journal of Democracy 4, nr 1 (1993): 126–29. http://dx.doi.org/10.1353/jod.1993.0012.

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Peterson, Paul Silas. "Culture and the Death of God". Politics, Religion & Ideology 16, nr 2-3 (3.04.2015): 315–18. http://dx.doi.org/10.1080/21567689.2015.1035869.

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Jung, Kevin. "Book Review: God, Death, and Time". Theological Studies 63, nr 1 (luty 2002): 198–200. http://dx.doi.org/10.1177/004056390206300127.

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Vandenberg, Brian. "Piaget and the death of God." Theoretical & Philosophical Psychology 11, nr 1 (1991): 35–42. http://dx.doi.org/10.1037/h0091505.

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Calano, Mark Joseph. "Derrida and the “Death of God”". Budhi: A Journal of Ideas and Culture 18, nr 2 (20.11.2014): 62–103. http://dx.doi.org/10.13185/bu2014.18203.

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GÜNGÖRMEZ AKOSMAN, Bengül. "MODERNITY AND THE DEATH OF GOD". Journal of International Social Research 13, nr (13/72) (1.01.2020): 546–51. http://dx.doi.org/10.17719/jisr.10820.

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BARKER, VICTORIA. "After the Death of God: Postsecularity?" Journal of Religious History 33, nr 1 (marzec 2009): 82–95. http://dx.doi.org/10.1111/j.1467-9809.2009.00748.x.

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Depoortere, Frederiek. "“God Himself Is Dead!” Luther, Hegel, and the Death of God". Philosophy and Theology 19, nr 1 (2007): 171–95. http://dx.doi.org/10.5840/philtheol2007191/29.

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Brown, Ken. "The Firstborn of Death: Monotheism and the Mythology of Death in Job 18". Vetus Testamentum 69, nr 4-5 (14.10.2019): 543–66. http://dx.doi.org/10.1163/15685330-12341375.

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AbstractJob 18 depicts the destruction of the wicked as a kind of ambush by “the firstborn of death.” Much of the discussion of this passage has centered on this figure’s identification, and whether one should look primarily to Ugaritic or Mesopotamian mythological traditions for its background. Yet the passage as a whole concludes with a reference to a single “God,” knowledge of whom is determinative for human fate. This raises a basic question concerning the relation between “God” and the “firstborn of death.” Through a close comparison with the Ugaritic Baal Cycle and the Neo-Assyrian Underworld Vision on the one hand, and Job 5 and Deuteronomy 32 on the other, this paper argues that “the firstborn of death” most likely does represent a chthonic deity, but that such powers have been subordinated to the one God whom Bildad presumes to bear sole authority over life and death.

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Thearle, M. J., J. C. Vance, J. M. Najman, G. Embelton i W. J. Foster. "Church Attendance, Religious Affiliation and Parental Responses to Sudden Infant Death, Neonatal Death and Stillbirth". OMEGA - Journal of Death and Dying 31, nr 1 (sierpień 1995): 51–58. http://dx.doi.org/10.2190/baxy-48au-petw-4mq3.

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There is an association between religion and health: those who are religious have healthier life-styles resulting in less physical illness and improved longevity. Some evidence shows that there may be a beneficial association between religion and psychological well-being. With bereavement, some may “turn to God” while others “turn away from God”; this occurrence may be reflected in their church attendance. In a prospective study, families who had experienced death from Sudden Infant Death Syndrome, Neonatal Death, or Stillbirth were compared for anxiety, depression, and church attendance with control families who had not experienced such bereavement A traditionally held belief that religion offers consolation for the grief of bereavement and that the bereaved “turn to God” as reflected in church attendance was not confirmed. There is the suggestion that the bereaved who attend church regularly have less anxiety and depression compared with the irregular or non-church attenders.

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STEPANYAN, Andranik. "Critical Remarks on the Theoretical Significance of Vahanian’s Death of God Theology (Brief Review)". WISDOM 9, nr 2 (25.12.2017): 56–66. http://dx.doi.org/10.24234/wisdom.v9i2.190.

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The aim of this article is to briefly present and analyse in the context of radical theology the theoretical significance of Gabriel Vahanian’s death of God theology from the theological, philosophical and cultural viewpoints. Gabriel Vahanian was a French-Armenian distinguished theologian who played a significant role in the western religious, theological-philosophical thought. The main idea of Vahanian is that the death of God is a cultural phenomenon. God himself is not dead, but men’s religious and cultural perceptions about God are dead as modern man has lost the sense of transcendence and the presence of transcendent God. That is, the death of God means his absence in the modern world. The existence of God and his reality are not self-sufficient realities anymore but are irrelevant for modern people, hence dead.

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Winfree, Jason Kemp. "Sacred Violence and the Death of God". Philosophy Today 56, nr 2 (2012): 211–20. http://dx.doi.org/10.5840/philtoday201256239.

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Sorensen, R. "The cheated god: death and personal time". Analysis 65, nr 2 (1.04.2005): 119–25. http://dx.doi.org/10.1093/analys/65.2.119.

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Vandenberg, Brian. ""Piaget and the death of God": Erratum." Theoretical & Philosophical Psychology 11, nr 2 (1991): 150. http://dx.doi.org/10.1037/h0091517.

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Rubenstein, Mary-Jane. "The Rebirth of the Death of God". Comparative and Continental Philosophy 4, nr 2 (listopad 2012): 273–81. http://dx.doi.org/10.1179/ccp.4.2.2123765876147715.

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Oakes, Robert. "Life, death, and the hiddenness of God". International Journal for Philosophy of Religion 64, nr 3 (27.05.2008): 155–60. http://dx.doi.org/10.1007/s11153-008-9172-y.

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Juričková, Martina. "Death—The Gift of God to Man". Religion and the Arts 27, nr 5 (19.12.2023): 597–612. http://dx.doi.org/10.1163/15685292-02705001.

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Abstract In his Middle-earth lore, Tolkien presents death as a special gift that Eru gave to Men alone, and not any other beings. This paper tries to answer why death can be understood as a gift even by us, even though this idea seems to contradict the traditional belief that death is a punishment for the sin of the first people in Paradise. As unorthodox as it may seem, this paper suggests that it might have been inspired by Aquinas, who presented death as an essential attribute of the human body given to it from the moment of creation, but which in Paradise was only suppressed by a special grace from God. Aquinas suggests that after the introduction of sin to the world, this grace was removed and death regained its appointed effect. Death actually became a necessary means through we are able to come back to God’s presence—thus in a sense, it is a gift.

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Chehayed, Nibras. "The Nietzschean Body and the Death of God". Journal for Continental Philosophy of Religion 2, nr 1 (1.05.2020): 3–21. http://dx.doi.org/10.1163/25889613-00201002.

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Abstract “God is dead!” This is one of the most famous claims in Nietzsche’s philosophy, difficult to fully affirm. While the higher men fail to overcome the ghost of God, Zarathustra joyfully affirms God’s death. This affirmation deconstructs the metaphysical and moral concept of “divinity,” turning it into a metaphor. The new metaphor of the divine, mainly developed through the figure of Dionysius, expresses the capacity of affirming life beyond the old values, related to the dead God. It also involves the creation of a higher body beyond the body of despair, associated with these values. The purpose of this paper is to study the relationship between the death of God and the body in Nietzsche’s account by analyzing the meanings of this death for the higher men, the question of the divine in Zarathustra’s account, and the status of the Dionysian body.

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Nouri, Razieh, i Mojtaba Karimi. "Predicting death anxiety based on attachment to God with a self-fulfilling prophecy". Applied Family Therapy Journal 3, nr 5 (2022): 552–66. http://dx.doi.org/10.61838/kman.aftj.3.5.32.

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Aim: The aim of this study was to predict death anxiety based on attachment to God with the moderating role of self-compassion. Methods: The research method is descriptive correlation; The statistical population of the present study was all cancer patients in Isfahan province in 2020. In this research, virtual random sampling method was called for volunteers to participate in this research. The instruments used in this study were the Templer Death Anxiety Questionnaire, the Short Form Self-Compassion Questionnaire and the Beck and McDonald Attachment to God Questionnaire (2004). Data analysis was analyzed by path analysis method in SPSS software. Results: Statistical analysis showed that avoidance and anxiety attachment to God and self-compassion were both able to significantly predict death anxiety (p <0.01). Conclusion: It can be said that different types of attachment to God have important effects on death anxiety in cancer patients and also self-compassion significantly mediates the relationship between attachment styles to God and death anxiety.

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Nathan, N. M. L. "MURDER AND THE DEATH OF CHRIST". Think 9, nr 26 (2010): 103–7. http://dx.doi.org/10.1017/s1477175610000230.

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Some people believe that God made it a condition for His forgiveness even of repentant sinners that Jesus died a sacrificial death at human hands. Often, in the New Testament, this doctrine of Objective Atonement seems to be implied, as when Jesus spoke of his blood as ‘shed for many for the remission of sins’ (Matth. 26:28), or when St Paul said that ‘Christ died for our sins according to the scriptures’ (1 Cor. 3:15). And for many centuries the doctrine was indeed accepted by most if not all Christian theologians. It seems in fact to be an essential part of Christianity, which adherents of that religion cannot reject without undermining the authority both of their scriptures and of a very long tradition. It looks then as if objections to the doctrine are objections to the Christian scheme itself. Here is one of them. As the Gospels present it Jesus was murdered, by one or more of Pilate, the Sanhedrin and the Jewish mob. Given Objective Atonement, God ordained the sacrificial death of Jesus, and so, as it seems, this murder. Murder requires freedom on the killer's part. And many have doubted that an action can be both free and ordained by God. Leave that aside. A good God would in any case not make it a condition for our forgiveness that someone acquired the guilt of murder.

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POPESCU, Leontin. "DEATH IN THE UNDERSTANDING OF THE CONTEMPORARY WORLD". Icoana Credintei 7, nr 13 (24.01.2021): 31–39. http://dx.doi.org/10.26520/icoana.2021.13.7.31-39.

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Nowadays, death, illness, and suffering are experienced as danger: a threat to one’s own physical, psychological and social identity. And what accompanies all these, particularly paralizing from a spiritual perspective, is fear; the dread that all is lost, that things cannot be controlled by means of medicine, only to reach the greatest angst: the fear of death. And, in this respect, we can say that pain, suffering and the fear of death make up the anthropological foundation of the most profound religious concept of life, in the sense that these realities show man his limitations, his finite build, that of a creature, and, consequently, determine him look beyond his limitations. The fear of death brought about angst, anxiety, passion, hatred, and despair in man’s life. His need to escape death made him look for even more material elements to render him oblivious to it. The solution against despair is God: faith vanquishes despair because, by faith, man acknowledges his dependence on God, but turning within himself, at the same time.

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Zuraikat, Malek J., i Sarah Mashreqi. "The Death of God in Sartre's The Flies". Acta Scientiarum. Language and Culture 42, nr 2 (25.08.2020): e53108. http://dx.doi.org/10.4025/actascilangcult.v42i2.53108.

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The death of god, which refers to the absence of god's value, weight, significance, and role from people's life experience, is among the most dominant themes of existential literature, especially that of Sartre. It is heavily investigated in his theoretical as well as creative works, such as Being and Nothingness (1969) and The Flies (1989) as it constitutes the cornerstone of his philosophical views of Existentialism, nihilism, freedom, and responsibility. It is hard to understand Sartre's The Flies (1989) and its philosophical background as well as theme(s) without considering the concept of the death of god and its involvement in the development of actions. Accordingly, this paper reads The Flies (1989) investigating Sartre's techniques of introducing and contending that god is dead and has nothing to do with people's life or prosperity. Considering the related literature and the different perspectives of Nietzsche and Hegel regarding Existentialism, the paper deciphers certain scenes and speeches delivered by several characters, such as Zeus, Orestes, and Electra, and it concludes that Sartre’s The Flies (1989) shows how the belief in the death of god may function as a productive force in humans' life and existence. Thus, the paper may help readers of Sartre better understand the existential mechanism of the death of god and comprehend why Sartre's Existentialism is to be viewed as an optimistic, rather than pessimistic, approach.

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Malnov, Priest Pavel. "Death and the idea of individualization in Athenagoras of Athens as a refutation of the modern understanding of death as the death of personality". Issues of Theology 5, nr 2 (2023): 221–32. http://dx.doi.org/10.21638/spbu28.2023.203.

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The article is about the critical analysis of the modern understanding of the “death of personality”. The point of view of the early Christian teacher of the Eastern Church Athenagoras of Athens is taken as the basis of this consideration. His heritage “On the Resurrection of the Dead” tells us that man is an immortal being. The author introduces a certain terminology to describe the process of immortality to human nature. According to Athenagoras, death is an ordinary process, like a comparison with sleep. Death is not the final stage of human life, rather it is a phase of change from corruption to incorruption. To provide evidence, Athenagoras discusses the judgment of God, where each person personally needs to answer for the actions committed during lifetime. There is no precise definition of personality in the author’s work, but his arguments about the immortal soul and the resurrection of the human body as an integral part of the human hypostasis allow us to imagine a person as a hypostasis, which means a personal creation of God. The meaning of all described is the contemplation of God. In total, the hypostasis is a person who is not subject to death.

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Borges, Paulo. "Transcender Deus". Philosophica: International Journal for the History of Philosophy 17, nr 34 (2009): 439–57. http://dx.doi.org/10.5840/philosophica2009173444.

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Our aim is to reflect upon the theme of “Transcending God”, as the core of the spiritual and mystical quest and journey, in Meister Eckhart and Angelus Silesius. We comment positions like “So therefore we pray to God that we may be free of “God”” (Eckhart) and “I must go even beyond God, to a desert” (Silesius), situating them in the context of neoplatonic experience and tradition. Finally, we wonder if we couldn’t find here a previous and more radical “death of God”, where religion is simultaneously accomplished and overpassed by mystical spirituality. This could be the other side of the “death of God” proclaimed by Nietzsche.

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Prempeh, Charles. "Decolonising African Divine Episteme". Journal of Religion in Africa 52, nr 3-4 (7.09.2022): 269–91. http://dx.doi.org/10.1163/15700666-12340231.

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The goal of this paper is to decolonise Akan divine episteme from undue Euro-Christian influence. Since the 1920s, cultural anthropologists have argued that the Akan concept of Twereduampon Kwame is because God either revealed himself to the Akan on a Saturday or the Akan worshipped God on that day. Employing in-depth interviews and a secondary data research approach that incorporates analysis of extant literature, I challenge this assumption by arguing that the name of God as Twereduampon Kwame is based on the significance of day names. This is because the name intermeshes with the enigma of death and God’s positionality as the source of the answer to the disruption caused by death. Contrary to the assumption of revelation or Sabbath observance in the Akan religion, the name Twereduampon Kwame points to God’s appellation as the greatest herbalist.

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Vail, Kenneth E., Jamie Arndt i Abdolhossein Abdollahi. "Exploring the Existential Function of Religion and Supernatural Agent Beliefs Among Christians, Muslims, Atheists, and Agnostics". Personality and Social Psychology Bulletin 38, nr 10 (25.06.2012): 1288–300. http://dx.doi.org/10.1177/0146167212449361.

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Building on research suggesting one primary function of religion is the management of death awareness, the present research explored how supernatural beliefs are influenced by the awareness of death, for whom, and how individuals’ extant beliefs determine which god(s), if any, are eligible to fulfill that function. In Study 1, death reminders had no effect among Atheists, but enhanced Christians’ religiosity, belief in a higher power, and belief in God/Jesus and enhanced denial of Allah and Buddha. Similarly, death reminders increased Muslims’ religiosity and belief in a higher power, and led to greater belief in Allah and denial of God/Jesus and Buddha (Study 2). Finally, in Study 3, death reminders motivated Agnostics to increase their religiosity, belief in a higher power, and their faith in God/Jesus, Buddha, and Allah. The studies tested three potential theoretical explanations and were consistent with terror management theory’s worldview defense hypothesis. Theoretical implications are discussed.

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Takac, Sandor, Dragisa Popovic, Milan Simic i Predrag Stojanovic. "Crime and punishment: Work of god?" Medical review 56, nr 9-10 (2003): 485–88. http://dx.doi.org/10.2298/mpns0310485t.

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Introduction This paper deals with coincidental deaths of persons previously engaged in violent behaviour. In victimology, violent deaths rest on legal authorities and public prosecutor. In some cases the clearance of circumstances is 'sui generis', as a consequence of 'vis maior'. However, in some cases, depending of circumstances, perpetrators are uncovered without further investigations. Case report This paper presents some of the most interesting cases from our Forensic practice: infanticides, 'jealovsy' killing, other murders. All crimes were recovered and sanctioned. History is full of cases like these described. Man is the only primate who kills and tortures other men. Nothing can fill the soul as hatred. Hatred is stronger than love. Love can easily lead to hate. Man is afraid of being killed, but often acts like a victim. The man proves himself worthy through his life, not death.

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Sanders, Theresa. "Remarking the Silence: Prayer after the Death of God". Horizons 25, nr 2 (1998): 203–16. http://dx.doi.org/10.1017/s0360966900031157.

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AbstractThe critique of ontotheology undertaken by Heidegger and expended by Derrida calls into question not only the meaning but the possibility of God-language. In response, thinkers such as Kevin Hart have attempted to map out an area of non-metaphysical theology that draws on the resources of negative theology. Hart's work, The Trepass of the Sign, however, contains three significant ambiguities. First, he defines negative theology as a denial that God can be described using predicates, but in his text negative theology has a quasi-positive (rather than merely negative) role. Second, Hart contends that negative theology precedes positive theology, but in fact it seems to depend upon a prior affirmation of God. Third, Hart offers no rationale for negative theologians' use of the word “God.” Derrida writes that the only way out of negative theology's referential vacuity is prayer: which, he continues, mires that theology in metaphysics. However, if prayer is understood as agape rather than knowledge or supplication, a way through Hart's ambiguities might be found.

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Riggio, Heidi R., Joshua Uhalt, Brigitte K. Matthies, Theresa Harvey, Nya Lowden i Victoria Umana. "Explaining Death by Tornado: Religiosity and the God-Serving Bias". Archive for the Psychology of Religion 40, nr 1 (luty 2018): 32–59. http://dx.doi.org/10.1163/15736121-12341349.

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Two self-report experiments examined how religiosity affects attributions made for the outcome of a tornado. Undergraduate students ( N = 533) and online adults ( N = 537) read a fictional vignette about a tornado that hits a small town in the United States. The townspeople met at church and prayed or prepared emergency shelters for three days before the tornado; either no one died or over 200 people died from the tornado. Participants made attributions of cause to God, prayer, faith, and worship. In both studies, individuals identifying as Christian made more attributions to God, prayer, faith, and worship, but only when no one died; when townspeople died, Christian participants made fewer attributions to God, prayer, faith, and worship (the God-serving bias). Individuals identifying as agnostic or atheist did not show this bias. Directions for future research in terms of implicit religious beliefs and normative evaluations of religion are discussed.

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Krause, Neal, i R. David Hayward. "Religious Involvement and Death Anxiety". OMEGA - Journal of Death and Dying 69, nr 1 (sierpień 2014): 59–78. http://dx.doi.org/10.2190/om.69.1.d.

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The purpose of this study is to test a conceptual model that aims to clarify the relationship between religious commitment and death anxiety. This model contains the following hypotheses: (1) people who affiliate with Conservative Protestant congregations will be more likely to attend worship services; (2) people who go to church more often will be more likely to feel they belong in their congregations; (3) those who feel they belong in their congregations will be more deeply committed to their faith; (4) individuals who are more deeply committed to their faith will be more likely to forgive others; (5) people who forgive others are more likely to feel they have been forgiven by God; and (6) individuals who feel they are forgiven by God will experience less death anxiety. Data from a nationwide survey of older Mexican Americans provides support for each hypothesis.

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Grovijahn, Jane Marie. "Queer Youth Suicide as Disruptive Revelation of God". Feminist Theology 26, nr 3 (20.04.2018): 255–66. http://dx.doi.org/10.1177/0966735018756251.

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This work positions queer youth suicide as deviant aperture into scandal within divine life through an ‘indecenting’ of kenotic agency located in the Incarnation itself. Refuting a heteronormative gaze that defines queer youth suicide as an expression of pathology, I present a disruptive coming out of God who redeems through scandal by posing these suicides as deaths for others. Drawing from two liberation theologians, I offer a construct of martyrdom within historical contexts of an excess of death that is capable of carrying the weight of their agency within a destructive heteronormative reality. Applying Althaus-Reid’s method of ‘indecenting’ within their last deviant act, both vitiated and vindicated in this kenotic agency of God, queer youth suicide becomes a preferred vehicle of divine delight and reclamation. Although disruptive, this divine eloquence spills out everywhere, cracking open a theological praxis where no one ever falls outside of God, especially in death.

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Halton, Eugene. "Is God Sustainable?" Philosophies 9, nr 4 (26.06.2024): 93. http://dx.doi.org/10.3390/philosophies9040093.

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This essay approaches the “God is dead” theme by offering a new philosophical history addressing what would make belief in divinity, in God, sustainable and unsustainable. I claim that the death of nature and the death of God in the modern era are manifestations of a progressive distancing from a religious philosophy of the Earth that guided human development until the beginnings of civilization. I outline within the space limitations here a new way of looking at the rise of civilization and the modern era by re-evaluating large-scale epochal beliefs and assumptions of progress within a context of sustainable ends and what I have termed sustainable wisdom. From an original evolved outlook I call animate mind, rooted in a religious philosophy of the living Earth, succeeding contractions of anthropocentric mind and machine-centric mind have regressively disconnected from the community of life. This trajectory courses the disconnect from the livingness of things as defining cosmos, to that of machine-centric mind in the modern era, a devolutionary elevation of the feelingless machine, of deadness, of what Erich Fromm described as cultural necrophilia. I propose rebalancing these later contractions of anthropocentric and machine-centric mind with that deeper reality of animate mind, forged as the human evolutionary legacy still present in the human body-mind today. The renewed legacy of animate mind provides a key to what a sustainable God might mean.

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