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Artykuły w czasopismach na temat „Revelation”

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Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 30 lipca 2024

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1

Comaroff, Jean, i John L. Comaroff. "REVELATIONS UPON REVELATION After Shocks, Afterthoughts". Interventions 3, nr 1 (styczeń 2001): 100–126. http://dx.doi.org/10.1080/13698010020026958.

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2

Dede Pradana, Sa’idatun Nisa, Zulfi Widia Fitri, Akmal Rizki Gunawan i Mardian Idris Harahap. "Diskursus Alkitab dan Al Qur’an sebagai Wahyu Ilahi dalam Konteks Penafsiran Al Qur’an". Jurnal Dirosah Islamiyah 6, nr 2 (1.06.2024): 318–32. http://dx.doi.org/10.47467/jdi.v6i2.1433.

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The originality of the Bible, which the Qur'an alludes to, has become an debate in believing in the books of God. Whereas both are equally a revelation from God. Likewise revelation Divine revelation, which in general is kalam or information that God gave to the Prophets and Messengers. Prophets and Messengers. However, on the one hand, Allah also gave revelation to Maryam, the mother of Prophet Isa. to Maryam the mother of the Prophet Isa, to the Mother of Moses, as well as to animals such as bees. bees. This paper aims to find the intersection of the Bible and the Quran as revelations of God through an analysis of Quranic interpretation. God's revelation through analyzing the interpretation of the Quran. Through this analysis, it can be Through this analysis, it can be concluded that the Bible and the Koran have relationships and similarities, one of which is that God is one, namely Allah. one of which is that God is one, namely Allah SWT. And that the revelation given by God to the Prophet is to give laws or sharia to humans while the revelation given to other than laws or sharia to humans while the revelation given to other than the Prophet is as inspiration or to provide instructions. Prophet is as inspiration or to provide instructions.
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3

Glyn SJ, Justin. "Revelation and love". Pacifica: Australasian Theological Studies 28, nr 2 (czerwiec 2015): 176–91. http://dx.doi.org/10.1177/1030570x16651651.

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Revelation has traditionally been understood either as a propositional phenomenon or as a matter of the creation of a relationship with God. This article argues that, while there is truth in both views, revelation's central purpose is the manifestation of divine love, and the calling forth of love (for God and other humans) in response. To make its case, the article considers ‘special’ revelation in the Old and New Testaments and, finally, briefly examines the implications of this view for fundamental theology in general.
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4

Litno Damanik, Erond, i Yakobus Ndona. "Revelation is a Symbol: Anti-Radicalism of Pluri-Religious Communities According to Jaspers in the Context of Indonesia". International Journal of Criminology and Sociology 9 (5.04.2022): 587–603. http://dx.doi.org/10.6000/1929-4409.2020.09.57.

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The article aims to explore and discuss the anti-radicalism of pluri-religious communities in the context of Indonesia. The study is motivated by the high phenomenon of religious radicalism in the last two decades (2000-2020). Religious radicalism is rooted in the understanding of literal revelations recorded in the sacred document. The problem is focused on the erosion of radical ideology targeting the source, namely the language of revelation. The study was carried out qualitative with philosophical hermeneutical approaches that are used to analyze the problem. Data were pooled from journal articles, research, official government reports, print media, and the internet. The theoretical reference used is Jaspers’ relational existentialism. The study found that the language of revelation is not the absolute truth nor the original voice of transcendence, but rather the chiffer who has the role of echoing transcendence. Radicalism is a reflection of narrow and shallow fanaticism, a single truth-based belief over literary revelation. The study concludes that the fundamental anti-radicalism movement in pluri-religious societies is the transposition from literal revelation to symbolic revelation. Novelty studies that the metaphysical-figurative interpretation of literal revelation is necessary to ward off the threat of radicalism.
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5

Koester, Craig R. "Continuing the Dialogue on Interpretation of Revelation: Responses and Reflections". Journal of Pentecostal Theology 24, nr 1 (28.03.2015): 38–43. http://dx.doi.org/10.1163/17455251-02401006.

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Four aspects of the interpretation of Revelation are considered. First, the main structure of Revelation includes worship scenes at transition points between major vision cycles. The expression ‘in the Spirit’ plays an important supporting role by linking the initial visions of the churches on earth and God in heaven, and later contrasting Babylon with New Jerusalem. Second, discerning the work of the Spirit was a challenge for Revelation’s early readers. Criteria include witness to Jesus and fostering worship of God. Third, Revelation has a dynamic approach to salvation, which involves both warnings of judgment and promises that give hope. Fourth, Revelation focuses on the situation of the early readers, who lived under the Roman Empire, but its imagery includes prophetic critiques from other periods, helping the imagery to engage readers beyond that original context.
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6

Court, John M. "Book Review: Revelation Completed: Revelation". Expository Times 111, nr 2 (listopad 1999): 65–66. http://dx.doi.org/10.1177/001452469911100215.

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7

Jetter, Claudia. "Continuing Revelation and Institutionalization: Joseph Smith, Ralph Waldo Emerson and Charismatic Leadership in Antebellum America". Studies in Church History 57 (21.05.2021): 233–53. http://dx.doi.org/10.1017/stc.2021.12.

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Nineteenth-century North American religious history is filled with divinely inspired people who received and recorded new revelations. This article presents Joseph Smith Jr and Ralph Waldo Emerson as charismatic prophets who promoted the idea of continuing revelation. Drawing on Max Weber's concept of charismatic authority, it will contrast their forms of new sacred writing with one another to show how both had experienced encounters with the divine. The second part will then explore how different conceptualizations of revelation led to opposing concepts of religious authority, with consequences for the possibility of institution-building processes. While Smith would reify revelation in hierarchy, Emerson eventually promoted extreme spiritual individualization by rejecting the idea of an exclusive institution as the centre of revelatory authority.
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8

Chandra, Bhuvana. "Revelation". Annals of Internal Medicine 163, nr 11 (1.12.2015): 860. http://dx.doi.org/10.7326/m15-1852.

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9

Albiston, Jordie. "revelation". Antipodes 32, nr 1-2 (2018): 55. http://dx.doi.org/10.1353/apo.2018.0004.

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10

Kerkeslager, Allen, i A. J. P. Garrow. "Revelation". Journal of Biblical Literature 119, nr 1 (2000): 157. http://dx.doi.org/10.2307/3267997.

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11

Swinburne, Richard. "Revelation". Philosophy of Religion: Analytic Researches 2, nr 2 (październik 2018): 79–98. http://dx.doi.org/10.21146/2587-683x-2018-2-2-79-98.

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12

Spradley, Garey B. "Revelation". Faith and Philosophy 11, nr 2 (1994): 328–33. http://dx.doi.org/10.5840/faithphil19941128.

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13

Pulido, Elisa. "Revelation". Dialogue: A Journal of Mormon Thought 45, nr 2 (1.07.2012): 121. http://dx.doi.org/10.5406/dialjmormthou.45.2.0121.

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14

Seaton, Maureen. "Revelation". Chicago Review 41, nr 2/3 (1995): 37. http://dx.doi.org/10.2307/25305936.

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15

Hammer, Jill. "Revelation". Bridges: A Jewish Feminist Journal 12, nr 1 (kwiecień 2007): 60–62. http://dx.doi.org/10.2979/bri.2007.12.1.60.

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16

Albiston. "revelation". Antipodes 32, nr 1-2 (2018): 55. http://dx.doi.org/10.13110/antipodes.32.1-2.0055.

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17

Abani, Christopher. "Revelation". Callaloo 26, nr 3 (2003): 707. http://dx.doi.org/10.1353/cal.2003.0068.

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18

GRAY, JEAN. "REVELATION". Academic Medicine 77, nr 6 (czerwiec 2002): 561. http://dx.doi.org/10.1097/00001888-200206000-00016.

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19

Schreiber, Melvyn H. "Revelation". Academic Radiology 5, nr 1 (styczeń 1998): 72. http://dx.doi.org/10.1016/s1076-6332(98)80016-0.

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20

Westerman, Deanne L., i Robert L. Greene. "The revelation that the revelation effect is not due to revelation." Journal of Experimental Psychology: Learning, Memory, and Cognition 24, nr 2 (1998): 377–86. http://dx.doi.org/10.1037/0278-7393.24.2.377.

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21

Thomas, John Christopher. "An Appreciation and Critique of Craig R. Koester, Revelation (ayb 38A; New Haven and London: Yale University Press, 2014) with Special Reference to Revelation 15.6–22.21". Journal of Pentecostal Theology 24, nr 1 (28.03.2015): 24–31. http://dx.doi.org/10.1163/17455251-02401004.

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This review article is devoted to Revelation 15.6–22.21 in Craig R. Koester’s ayb volume on the Book of Revelation. The volume is praised for its exhaustive research, prudent judgments, and textual sensitivity. Among the issues raised are the topics of Revelation’s pneumatology, the commentary’s somewhat restrictive use of the Johannine literature, the issue of works and grace, and the significance of the kings of the earth in New Jerusalem and the conversion of the nations.
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22

Perry, Elizabeth F. "Mystic on a Tilting Stage: Julian of Norwich’s Performance of English Visionary Devotion". Religions 14, nr 12 (27.11.2023): 1466. http://dx.doi.org/10.3390/rel14121466.

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Julian of Norwich’s performance within her longer Revelations of Divine Love involves layers of authorizing and devotional steps that frame it as a gift for her community. She presents herself not as an author, but as a revelator, in step with John’s acts of unveiling his visions and dialogue with the divine in the Biblical Revelations. Examining Julian’s act of presenting her visions in writing demonstrates how her daring yet insistently orthodox visions handle issues of spiritual authority and individual faith made urgent by the rise of Lollardy. My work with Julian’s Revelations is the foundation for a wider argument about the interchange between vernacular mysticism and public devotion through their use of affective piety and the performance of spiritual dialogue. In this article, I examine Julian of Norwich’s Revelation of Divine Love to determine how it works as contemplative drama. I also look at The Mirror of the Blessed Life of Christ and The Cloud of Unknowing to set up Julian’s performance of contemplative devotion and the potential pitfalls of a pious English readership. Julian’s revelations demonstrate where interior contemplation is transformed into collective acts of devotion.
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23

Halilović, Safvet. "The reasons for the revelaion of the Qur’an (understanding and the possibility of using it for educational purposes)". Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), nr 2 (15.12.2004): 9–36. http://dx.doi.org/10.51728/issn.2637-1480.2004.9.

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The question of the reason for the revelation of the Qur’an (ashab nuzul al-Qur’an) falls into exceptionally important questions in the science of tafseer, considering that the understanding of the reason for the revelation is an important condition for the proper understanding of the Qur’an. Moreover, there are Qur’anic texts which cannot be understood unless one understands the reason for their revelation. The only valid way of acquainting oneself with the reason for the revelation is a reliable tradition from those who were present and witnessed the situation in which a certain Qur’anic verse was revealed. Therefore, we fathom the reasons for revelations of Qur’anic verses not by rational means, but exclusivelly by means of tradition (al-riwaya). The reasons for revelation which are treated in tafseer literature include the following: 1) an occurrence of an event, following which a certain verse is revealed, 2) a question posed to the Prophet s.a.w.s. on a certain subject to which he provides an answer based on the revelation of a Qur’anic verse. In the understanding of the message of the Qur’an, priority is given to the universality of the text and not to the particulars of the reason behind revelation (al-‘ibra bi ‘umum al-lafz la bi kusus al-sabab). Most of the Islamic scholars (al-ğumhūr) take such a view, for one universal Qur’anic text, revealed for a specific reason, contains the individual reason and the reference to other similar texts. In giving priority to the particularity of the reason for revelation over the universality of the text, it is necessary to possess the arguments based on which it can be clearly seen that the text in question refers only to the reason for revelation. As long as there are no such arguments, one is to learn from the universality of the text and not from the particularity of the reason. This work emphasises the fact that the understanding of the reason can be used for educational purposes, primarily to motivate the students and to stimulate their interest and attention during religious instruction.
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24

Rafia, Mohamad. "الوحي بين مقاصده ومطالبه من خلال نظرية المنهاج النبوي للإمام عبد السلام ياسين". Maʿālim al-Qurʾān wa al-Sunnah 16, nr 1 (1.06.2020): 86–107. http://dx.doi.org/10.33102/jmqs.v16i1.185.

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The present study is about an analysis of the purposes and requirements of revelation deriving out of al-Minhaj al-Nabawi (the Prophetic Paradigm) project of Imam Abdessalam Yassine. This study seeks to highlight the formulation of Yassine on the subject of the maqasid (purposes) and matalib (requirements) of revelation. After introducing Yassine and the Prophetic Paradigm project in general, this study presents Yassine’s notion on the purposes of revelation that seeking to fulfill the universality, his general review of maqasid principal allusion and the requirement of revelation. This study collects documents related to Yassine thought based on the document study method, then analyses it through textual analysis method by explaining its issues, comparing with other scholars’ views, and then synthesizing them according to the concept of this study. As a result, this study discovers that Yassine reclaimed and emphasized the universality of the Quran such as justice and ihsan (spontaneous virtue) in his formulation of the Prophetic Paradigm. He also demonstrates the importance of revelational understanding in historical context as well as the consideration of serving the public interest of ummah (the Muslim community). These concepts will enable the fortification of religion and the unity of nation.
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25

Desilva, David A. "What has Athens to Do with Patmos? Rhetorical Criticism of the Revelation of John (1980—2005)". Currents in Biblical Research 6, nr 2 (czerwiec 2008): 256–89. http://dx.doi.org/10.1177/1476993x07083629.

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While Revelation does not immediately recommend itself for analysis along the lines of Greek and Latin rhetoric, scholars have made considerable progress analyzing the persuasive strategies of Revelation from this methodological orientation. Energetic attention has been given to John's strategies for establishing authority for his message and deconstructing the authority of rival 'orators'. A number of articles have identified and analyzed implicit and explicit enthymemes in Revelation, the deployment of typical epideictic and deliberative topics, and the contributions of intertexture to rational persuasion. Study of John's style has demonstrated John's finesse and purposefulness in deploying standard figures of thought and diction, while investigation of rhetorical arrangement has generally proceeded in ways that have respected Revelation's complexity and its distance from the standard forms of oratory. Although critics generally affirm the importance of John's appeals to the emotions, this line of investigation has been the least developed.
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26

Oltvai, Kristóf. "Another Name for Liberty: Revelation, ‘Objectivity,’ and Intellectual Freedom in Barth and Marion". Open Theology 5, nr 1 (1.01.2019): 430–50. http://dx.doi.org/10.1515/opth-2019-0036.

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Abstract Karl Barth’s and Jean-Luc Marion’s theories of revelation, though prominent and popular, are often criticized by both theologians and philosophers for effacing the human subject’s epistemic integrity. I argue here that, in fact, both Barth and Marion appeal to revelation in an attempt to respond to a tendency within philosophy to coerce thought. Philosophy, when it claims to be able to access a universal, absolute truth within history, degenerates into ideology. By making conceptually possible some ‚evental’ phenomena that always evade a priori epistemic conditions, Barth’s and Marion’s theories of revelation relativize all philosophical knowledge, rendering any ideological claim to absolute truth impossible. The difference between their two theories, then, lies in how they understand the relationship between philosophy and theology. For Barth, philosophy’s attempts to make itself absolute is a produce of sinful human vanity; its corrective is thus an authentic revealed theology, which Barth articulates in Christian, dogmatic terms. Marion, on the other hand, equipped with Heidegger’s critique of ontotheology, highlights one specific kind of philosophizing—metaphysics—as generative of ideology. To counter metaphysics, Marion draws heavily on Barth’s account of revelation but secularizes it, reinterpreting the ‚event’ as the saturated phenomenon. Revelation’s unpredictability is thus preserved within Marion’s philosophy, but is no longer restricted to the appearing of God. Both understandings of revelation achieve the same epistemological result, however. Reality can never be rendered transparent to thought; within history, all truth is provisional. A concept of revelation drawn originally from Christian theology thus, counterintuitively, is what secures philosophy’s right to challenge and critique the pre-given, a hermeneutic freedom I suggest is the meaning of sola scriptura.
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27

Safi, Louay. "Towards a Unified Approach to the Shari'ah and Social Inference". American Journal of Islam and Society 10, nr 4 (1.01.1993): 464–84. http://dx.doi.org/10.35632/ajis.v10i4.2472.

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Forging a new methodology capable of analyzing complicated socialphenomena on the one hand, and facilitating the derivation of rules andconcepts from divine revelation on the other, is one of the paramountconcerns of contemporary Islamic scholarship and the sole concern of thispaper. In dealing with this concern the paper pursues two main themes.First, an attempt is made to underscore the need for reestablishing revelationas a primary source of social theorizing. Second, a primordialmodel of a unified methodological approach for analyzing both revealedtexts and social phenomena is outlined.The first difficulty confronting any attempt to develop an alternativemethodological approach, especially one rooted in Islamic ontology, liesin the exclusion of divine revelation from the realm of science. This exclusionoriginated within the confines of western scientific traditions dueto internal conflict between western religious and scientific communities.While revelation and science were never perceived as mutually exclusivein the Islamic scientific tradition, modern Muslim scholars cannot ignorethe fact that divine revelation is out of place in contemporary scientificactivities. Thus we choose to begin by exploring the grounds for recognizingrevelation as a major soufie of scientific knowledge.The campaign against revealed knowledge, which led to its exclusionfrom western science, consisted of two phases: a) revelation was equatedfilst with ungrounded metaphysics and established as a rival knowledgein contrast to knowledge deemed as true by reason (Locke 1977), and b)it was then asserted, a la Kant (1969), that scientific activity should beconfined to empirical reality, since human reason cannot ascertain transcendentalreality. We argue that scientific activity presupposes ...
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28

Millar, Barbara. "Russian revelation". Nursing Standard 20, nr 31 (12.04.2006): 20–21. http://dx.doi.org/10.7748/ns.20.31.20.s27.

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Murphy, T. "Nursing revelation". Nursing Standard 2, nr 31 (7.05.1988): 36. http://dx.doi.org/10.7748/ns.2.31.36.s71.

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Small, Jocelyn Penny. "Advanced revelation". Archival Informatics Newsletter 2, nr 1 (marzec 1988): 2–5. http://dx.doi.org/10.1007/bf02874065.

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Newman, Elizabeth. "Processive Revelation". Tradition and Discovery: The Polanyi Society Periodical 21, nr 2 (1994): 29–30. http://dx.doi.org/10.5840/traddisc1994/199521221.

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Anonymous. "Leafy revelation". Eos, Transactions American Geophysical Union 76, nr 13 (28.03.1995): 130–33. http://dx.doi.org/10.1029/eo076i013p00130-02.

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Savitri, D. "[The] Revelation". Ecumenica 7, nr 1-2 (1.01.2014): 93–96. http://dx.doi.org/10.5325/ecumenica.7.1-2.0093.

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Mishol, Agi. "Revelation All". Bridges: A Jewish Feminist Journal 14, nr 2 (październik 2009): 98–105. http://dx.doi.org/10.2979/bri.2009.14.2.98.

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Blachly, James S. "Ribosomal revelation". Blood 127, nr 8 (25.02.2016): 958–59. http://dx.doi.org/10.1182/blood-2015-12-688994.

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Kenny, Peter. "Biblical revelation". Physics World 14, nr 10 (październik 2001): 20–22. http://dx.doi.org/10.1088/2058-7058/14/10/25.

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Herrman, William C. "Serendity Revelation". Religion & Public Education 16, nr 1 (styczeń 1989): 129. http://dx.doi.org/10.1080/10567224.1989.11488129.

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Linker, Damon. "Heidegger's Revelation". American Behavioral Scientist 49, nr 5 (styczeń 2006): 733–49. http://dx.doi.org/10.1177/0002764205282221.

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Roth, Tim Otto, i Andreas Haungs. "Cosmic Revelation". Leonardo 42, nr 3 (czerwiec 2009): 288–89. http://dx.doi.org/10.1162/leon.2009.42.3.288.

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As a collaboration by the KASCADE experiment and Tim Otto Roth, Cosmic Revelation is a minimalist light art project and a scientific experiment as well. In a field of 16 flashing mirror sculptures connected to the KASCADE detector field at Forschungszentrum Karlsruhe (Germany) the impact of high energetic cosmic rays on earth can be bodily experienced. Cosmic Revelation is presented directly in the detector field, but also remotely in other places. As a new kind of land art, the flashing field not only refers to the physical processes in matter, but hints also at the protecting and moderating qualities of the atmosphere as basic condition to create on earth a biosphere.
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40

Wilmot, Margaret. "Hemlock. Revelation." Poem 6, nr 3-4 (2.10.2018): 361–62. http://dx.doi.org/10.1080/20519842.2018.1521652.

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King, Rolfe. "Divine Revelation". Philosophy Compass 7, nr 7 (14.06.2012): 495–505. http://dx.doi.org/10.1111/j.1747-9991.2012.00497.x.

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Seow, Choon-Leong. "Elihu's revelation". Theology Today 68, nr 3 (22.09.2011): 253–71. http://dx.doi.org/10.1177/0040573611416537.

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ARNAUD, CELIA. "ENZYMATIC REVELATION". Chemical & Engineering News Archive 89, nr 4 (24.01.2011): 9. http://dx.doi.org/10.1021/cen-v089n004.p009.

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Perer, Elise, David I. Lee, Thomas Ahlering i Ralph V. Clayman. "Robotic revelation". Journal of the American College of Surgeons 197, nr 4 (październik 2003): 693–96. http://dx.doi.org/10.1016/s1072-7515(03)00723-3.

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ZURER, PAMELA. "RHODOPSIN REVELATION". Chemical & Engineering News 78, nr 32 (7.08.2000): 11. http://dx.doi.org/10.1021/cen-v078n032.p011.

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ROVNER, SOPHIE. "ULCER REVELATION". Chemical & Engineering News Archive 83, nr 41 (10.10.2005): 9. http://dx.doi.org/10.1021/cen-v083n041.p009.

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47

Woods, Richard. "Brand revelation". Journal of Brand Management 7, nr 3 (styczeń 2000): 149–50. http://dx.doi.org/10.1057/bm.2000.1.

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48

Shaw, Janet. "On revelation". Journal of Child Psychotherapy 43, nr 1 (2.01.2017): 141–45. http://dx.doi.org/10.1080/0075417x.2017.1283882.

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49

Moskowitz, Clara. "Atomic Revelation". Scientific American 310, nr 2 (21.01.2014): 19. http://dx.doi.org/10.1038/scientificamerican0214-19.

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Reasoner, Paul, i Charles Taliaferro. "Revelation Today". Philosophia Christi 13, nr 2 (2011): 427–35. http://dx.doi.org/10.5840/pc201113236.

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