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Journal articles on the topic 'Connection with God'

Author: Grafiati

Published: 26 July 2024

Last updated: 31 July 2025

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1

Ganzevoort, R. Ruard. "Spreken is zilver, horen is goud - Over de preek als Woord van God." Verbum et Ecclesia 27, no. 2 (2006): 510–33. http://dx.doi.org/10.4102/ve.v27i2.161.

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The connection of the sermon and the word of God has been a topic of much debate. This paper explores the significance and problematic aspects of the understanding of the sermon as a word of God. The Barthian notion that we have to speak God’ s word yet are unable to do so offers a dialectic interpretation that leaves the preacher and the congregation vulnerable. The problem lies, according to this paper, not so much in connecting the sermon and the word of God, but in the fact that this connection is sought in the act op speaking. The act of hearing the sermon might be a much more suitable ca

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2

Seidel, George J. "Heidegger’s Last God and the Schelling Connection." Laval théologique et philosophique 55, no. 1 (1999): 85. http://dx.doi.org/10.7202/401217ar.

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3

Abulmajd, Abdurrahman. "WHAT IS THE MODEL OF MUSLIM RELATIONS WITH THE KAABA FROM THE PERSPECTIVE OF THE QUR'AN." QiST: Journal of Quran and Tafseer Studies 3, no. 1 (2023): 107–45. http://dx.doi.org/10.23917/qist.v3i1.3583.

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The main idea of the research is to limit most of the connections that were linked to the Kaaba, the circumambulation connection or more severe, connections that were required by doctrine, and documented by traditional and rational inferences. The importance of the research lies in trying to cover most of the connections that were connected to the Kaaba, and to find out the nature and types of these connections, the bulk of their dimensions, and the strength of their cohesion. The problem of the research is represented by In the impact of these connections on the Muslim belief, the research ai

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4

Wajdi, Firdaus, Dianada Puspita, and Ahmad Hakam. "The Synergy of Sufism and Nationalism: The Role of Idrisiyya Sufi Order in Contemporary Indonesia." International Journal of Religion 5, no. 11 (2024): 3142–50. http://dx.doi.org/10.61707/735shd67.

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Sufism is often associated with Islamic mysticism and spirituality that focuses only on the purification of the soul and personal connection to God. Sufi leaders seem to no longer play an essential social role in the modern context. Islamic teachings essentially explain maintaining a balance between personal connection to God and social connection between Muslims and human beings. This study explores how personal and social connections institutionalize the Idrisiyya Sufi order. Regarding social connection, the Sufi order community has a great interest in the values of nationalism and implement

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5

Andini, Agni Dhea, and Afendy Widayat. "Korelasi Tuhan dalam Pandangan Aristoteles dengan Konsep Satataning Panembah." Jurnal Dinamika Sosial Budaya 25, no. 2 (2023): 94. http://dx.doi.org/10.26623/jdsb.v25i3.6131.

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<p>The will of the first Mover, who is none other than God, is inextricably linked to the existence of people and everything else in the cosmos. God is the reason why everything has a purpose, including humans. Aristotle, a philosopher, held this philosophical idea to be true. The Javanese, on the other hand, have their own ideas on how to worship God as the architect of the universe. This approach, known as <em>satataning panembah</em>, includes <em>sembah catur </em>or four different forms of worship. <em>Serat Wedhatama</em> by KGPAA Mangkunegara IV

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6

Hey, Sam. "Christ-centred mindfulness: connection to self and God." Practical Theology 12, no. 3 (2019): 356–57. http://dx.doi.org/10.1080/1756073x.2019.1610850.

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7

Nemes, Steven. "Self, World, and God in Michel Henry and Dumitru Stăniloae." Journal for Continental Philosophy of Religion 4, no. 2 (2022): 105–32. http://dx.doi.org/10.1163/25889613-bja10027.

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Abstract Christianity proposes that God can be accessed both in the subjectivity of the human self and in the World. This admittedly strange idea can be understood by drawing certain insights from Michel Henry and Dumitru Stăniloae. For Henry, the connection between God and the human self in subjectivity is understood as the generation of the human as a living self in the absolute Life which is God. For Stăniloae, the connection between God and the World is understood through the interpretation of the cosmos as an intelligible medium by which the dialog between God and the human being takes pl

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8

Kim, Min Seong. "Science and the Necessity of Faith: Notes on “Appendix to the Transcendental Dialectic”." Jurnal Filsafat Indonesia 4, no. 3 (2021): 247. http://dx.doi.org/10.23887/jfi.v4i3.39510.

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Apropos Kant’s discussion of scientific practice in the section of the first Critique entitled “Appendix to the Transcendental Dialectic,” there has long been a tendency in Anglophone Kant scholarship to downplay the role of God or quickly brush aside the centrality of the idea in the Kantian system. As a way of setting the stage for evaluating the place of God in Kant’s philosophy, this paper, in a concise and straightforward manner, attempts to make the connection between science and the idea of God as it appears in the first Critique explicit and explain why Kant is driven to make that conn

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9

Mohamad, Mohd Afifuddin, and Nooraini Othman. "ENHANCING SPIRITUAL WELL-BEING AMONG CANCER PATIENTS THROUGH RELATIONSHIPS WITH ONESELF, OTHERS, AND GOD." Journal of Health and Translational Medicine sp2023, no. 1 (2023): 36–45. http://dx.doi.org/10.22452/jummec.sp2023no1.4.

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The objective of this review was to assess the body of research in spiritually-based studies to demonstrate that connections between cancer patients and themselves, other people, and God lead to greater cancer recovery or survival rates. This review specifically looked at the prevalence and methods used to evaluate the significance of these relationships for cancer patients in enhancing their spiritual well-being. Eleven studies were ultimately included in this analysis after a thorough search of available English language literature. Findings showed that patients' ability to learn to live wit

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Filiani Filiani and Aprianus Lendrik Moimau. "Pandangan Alkitabiah Terhadapa Penderitaan Dalam Konteks Indonesia." Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral 2, no. 1 (2023): 59–65. http://dx.doi.org/10.55606/lumen.v2i1.140.

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In the beginning God created humans and hoped that humans could reflect life as God's glorious creation, that is, in the image and similarity of God. For Irenius, the image of God meant “Human nature as a rational and free being. In connection with the term "image and likeness to God," Lempp writes that: "Man is the goal and crown of all creatures, outwardly and inwardly created by God, according to God, of the same character, talent, character, character with God, and all are imitated according to the original. .”

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11

Schneider, Carolyn. "The intimate connection between Christ and Christians in Athanasius." Scottish Journal of Theology 59, no. 1 (2005): 1–12. http://dx.doi.org/10.1017/s0036930605000931.

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The Middle Platonic concept of ‘participation’ in the Forms is important for understanding the connection that Athanasius finds between Christians and Christ. Yet, Athanasius adapts this concept to his Johannine view of the Word of God incarnate in Christ. He turns to the language of bodily creation and kinship rather than contemplation to express the relationship between Christ and Christians. For Athanasius, evil makes it impossible for humans to contemplate the divine Word by which they were created. Therefore, the Word embodied a new humanity in Christ. The Holy Spirit enables Christians t

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12

Rabia Ashraf. "The Symbolism in Persian Mystic Poetry: A Brief Historical Overview." Al-Qamar 4, no. 1 (2021): 115–24. https://doi.org/10.53762/x8hfem25.

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While some Sufis follow a literal reading of the Qur'an, others emphasize the emotional and spiritual components and ramifications of Islamic concepts. This paper maintains that the Sufi poets of Persia belong to the second category. The primary mission of their poetry has been to create an emotional connection with God through the process of experiencing Divine, or connecting with God on a personal level. This massage is abundantly expressed in the Sufi poetry through a use of symbolism. This paper highlights the way various symbols are used to express the fundamental ideas of Sufi ideology.

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Ripanti, Francesco, and Samanta Mariotti. "“The God of Time is Heritage of Mine”." Advances in Archaeological Practice 6, no. 3 (2018): 199–211. http://dx.doi.org/10.1017/aap.2018.18.

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ABSTRACTDuring the 2014 excavation campaign at Vignale an impressive late antique mosaic depicting Aion, the God of Time, was discovered. This artifact of 100 m2 became a milestone for outreach activities; fund-raising, theatrical performances, and archaeological trekking sessions were tailored to this finding, in collaboration with local associations. The discovery of the mosaic consolidated the promotional lines followed for this project, on-site and off-site, capable of engaging different audiences. Taking into account the recent debate about emotion as an essential constituent of the herit

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Qais Yousif, Alyamama, and Shahad Mohammed Yahya. "Transcendence through Nature: Mysticism and Spiritual Connection in Mary Oliver’s Poetry." Bilad Alrafidain Journal of Humanities and Social Science 6, no. 3 (2024): 1–10. http://dx.doi.org/10.54720/bajhss/2024.060310.

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This research discusses the mystical elements and themes in Mary Oliver’s selected poems, Wild Geese, the Summer Day, Morning Poem, When Death Comes, In Blackwater Woods, and the Journey. These poems reflect various mystical themes such as the deep spiritual connection with nature, human states of consciousness, transcendence of the self, unity with nature, and the pursuit of enlightenment through her poetic symbols, language, imagery, and themes. Mysticism offers an experiential connection between the human soul and the divine. Mysticism holds that the soul may see and understand using a spir

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15

Yee, Thomas B. "Battle Hymn of the God-Slayers." Journal of Sound and Music in Games 1, no. 1 (2020): 2–19. http://dx.doi.org/10.1525/jsmg.2020.1.1.2.

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“God is dead,” declared philosopher Friedrich Nietzsche, “… and we have killed him” (1887)—a proclamation that numerous video game protagonists could aptly say by journey's end. The prominent god-slayer trope in video game storylines casts the gameworld's god(s) as the final boss, to be slain by players, inviting connection to real-world religious ideas. Adequate scholarly attention has not been given to the musical features of the god-slayer trope—specifically, the bosses’ unique battle tracks—to discover what the music's meaning contributes to the trope. Quantitative analysis of video games

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16

Fisher, A. R. J. "Causal and Logical Necessity in Malebranche's Occasionalism." Canadian Journal of Philosophy 41, no. 4 (2011): 523–48. http://dx.doi.org/10.1353/cjp.2011.0043.

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The famous Cartesian Nicolas Malebranche (1638-1715) espoused the occasionalist doctrine that ‘there is only one true cause because there is only one true God; that the nature or power of each thing is nothing but the will of God; that all natural causes are not true causes but only occasional causes’ (LO, 448, original italics). One of Malebranche's well-known arguments for occasionalism, known as, the ‘no necessary connection’ argument (or, NNC) stems from the principle that ‘a true cause… is one such that the mind perceives a necessary connection between it and its effect’ (LO, 450).

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17

Pavlos, D. Vasileiadis. "The god Iao and his connection with the Biblical God, with special emphasis on the manuscript 4QpapLXXLevb." Vetus Testamentum et Hellas 4 (2017), no. 1 (2019): 21–51. https://doi.org/10.5281/zenodo.4260519.

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Greek title: Ο θεό&sigmaf; Ιαώ και η σχέση του με τον Βιβλικό Θεό, με ιδιαίτερη εστίαση στο χειρόγραφο στο χειρόγραφο 4QpapLXXLevb

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18

Rezvykh, Tatyana Nikolaevna. "German-Russian Philosophical Dialogue: God and the World in S. Frank and M. Scheler." Philosophy of Religion: Analytic Researches 5, no. 1 (2021): 68–83. http://dx.doi.org/10.21146/2587-683x-2021-5-1-68-83.

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The commonality of views of S. Frank and M. Scheler on the question of the relationship between God and the world is based on the fact, that both philosophers relied on the ideas of Platonism and German mysticism. Both philosophers were convinced of the existence of a spiritual identity between Russia and Germany. This affinity is expressed in the reception of the mystical worldview. The article examines the views of Scheler and Frank on the development of Russian and German cultures. The article examines Frank's point of view on the existence in Europe of a single “eternal philosophy” that go

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19

Skvortsov, Lev. "IS A NEW FORMULA FOR A "PERSONAL GOD" POSSIBLE?" Filosofiya Referativnyi Zhurnal, no. 1 (2021): 147–78. http://dx.doi.org/10.31249/rphil/2021.01.09.

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This article is devoted to the problem of «personal God». Phenomen of «personal God» was criticized as had no sense for religions worldview and had no accord with scientific picture of the world. The article is the definite answer on the question of personal God and its connection with the social power and Humanistic sense. At the same time article gives philosophical understanding conception of Demiurge as antihuman and antidemocratic power and shows the reaction on it in form of «bogochelowechestwo» and its transformations. The article is developed understanding of «personal God» in the basi

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20

Alston, William P. "Does God have Beliefs?" Religious Studies 22, no. 3-4 (1986): 287–306. http://dx.doi.org/10.1017/s0034412500018333.

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Beliefs are freely attributed to God nowadays in Anglo–American philosophical theology. This practice undoubtedly reflects the twentieth–century popularity of the view that knowledge consists of true justified belief (perhaps with some needed fourth component). (After all no one supposes that God has beliefs in addition to, or instead of knowledge.) The connection is frequently made explicit. If knowledge is true justified belief then whatever God knows He believes. It would seem that much recent talk of divine beliefs stems from Nelson Pike's widely discussed article, ‘Divine Omniscience and

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21

Barchi, Francesco, and Benedikt Peschl. "‘God of Gods’." Indo-Iranian Journal 67, no. 3 (2024): 229–75. http://dx.doi.org/10.1163/15728536-06703002.

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Abstract The Iranian flavour of the Chinese epithet of the Buddha, tianzhong tian 天中天, ‘god among gods,’ and its relationship with the Indo-Aryan parallel devātideva-, ‘foremost god of gods,’ have been repeatedly addressed. Past studies of the origin of the expressions sought to establish an ultimate connection to the Achaemenid royal title ‘king of kings’ (Old Persian xšāyaθiya- xšāyaθiyānām), assuming that the divine epithet was coined based on the royal one. However, the comparative Indo-Iranian evidence speaks for the considerable antiquity of the divine epithet ‘(foremost) god of gods’—Pr

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22

Claveria, Alesha. "The Great God Pan/Brown." Eugene O'Neill Review 36, no. 2 (2015): 212–25. http://dx.doi.org/10.5325/eugeoneirevi.36.2.212.

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Abstract Examining the origins of the phrase “the Great God Pan,” and similarities between Eugene O'Neill's play The Great God Brown (1925) and Arthur Machen's Victorian horror novel The Great God Pan (1894), reveals that these works share more than similar titles. Correspondences in tone, theme, and other details suggest that Machen's novel might have influenced O'Neill, opening new possibilities for interpreting the ideas and stylistic affinities of O'Neill's elusive play. The possibility of connection is strengthened by the authors' overlapping social spheres during the 1920s, with Carl Van

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23

Cailing, Rolex M. "Fear God and keep his commandments: Foundation for a relationship with God." Review & Expositor 115, no. 2 (2018): 254–63. http://dx.doi.org/10.1177/0034637317753666.

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This article argues that the “fear of God” concept links the theology and ethics of Qoheleth and plays a pivotal role in the quest for life’s meaning amidst its challenges. It explores what B. K. Waltke echoes as “the kernel and star of the whole book” and “the dominant note of the book.”1 It offers a cursory study of the relationship between God and human beings and its connection to the concept of “fearing God.” It concludes that the “fear of God” is foundational to a relationship with God, and for seeing life within the limits and bounds of God’s sovereignty. The key to Qoheleth’s realistic

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24

Banda, Collium. "Rejecting Christ’s Freedom? Sacralisation and Personalisation in African Neo-Pentecostal Prophetism." Religions 15, no. 9 (2024): 1107. http://dx.doi.org/10.3390/rel15091107.

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The African religiosity that permeates all human existence is driven by a consuming desire for connection with the spiritual world that provides and protects human flourishing. African neo-Pentecostal prophets (ANPPs) respond to this need by imposing themselves as the sacral agents that can connect people to God. The sacralisation of prophets leads them to personalise the church as their personal property. The question answered by this article is as follows: from a Christian soteriological perspective of Jesus as the only sufficient intermediary between God and humanity, how can we address the

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Duby, Steven J. "Goodness, gratitude and divine freedom." Scottish Journal of Theology 75, no. 1 (2022): 33–42. http://dx.doi.org/10.1017/s0036930621000806.

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AbstractThis essay considers the goodness of God and the psalmists’ gratitude toward God in connection with divine aseity and divine freedom. The plenitude of God's goodness entails that he is fully sufficient and actualised in himself. The psalmists’ gratitude toward God implies that he acts in freedom when he communicates his goodness to creatures. The essay then explores how contemplating this teaching in the Psalter can help us to articulate in a broader dogmatic scope the coherence of God's pure actuality, freedom and constancy.

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TROXEL, A. CRAIG. "Church and Kingdom: Not Putting Asunder What Christ Brought Together." Unio Cum Christo 9, no. 2 (2023): 23. http://dx.doi.org/10.35285/ucc9.2.2023.art2.

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The Fundamental Question In Ecclesiology Is That Of The Relationship Between The Church And The Kingdom Of God. The Answers—historical And Theological—have Wavered Between Those Who Want To Keep The Two Isolated And Those Who Want To Make The Two Identical. This Article Proposes A Christological Connection Between Church And Kingdom Via Two Texts (Eph 1:20–23 And 1 Cor 15:22–25) That Share Similar Phrasing And Agendas. KEYWORDS: Ecclesiology, Head, Church, Kingdom Of God, Redemption, Power, Authority, Enemies Of God

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Moser, Paul K. "Divine Power, Friendship, and Theodicy." Process Studies 49, no. 1 (2020): 54–72. http://dx.doi.org/10.5840/process20204913.

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This article examines the kind of power available to a God worthy of worship, in connection with the prospect for a full theodicy for the world's suffering and evil. It portrays how such a God would seek to relate to people with uncoerced reconciliation to God as a gift having definite expectations of them. To that end, God would be elusive and hidden at times, including regarding ultimate purposes, to minimize the alienation of humans from God. We have no good reason to suppose that God would reveal divine purposes to humans in a way that gives them a full theodicy. Similarly, we have no good

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Kuropatkina, Oksana V. "MIRACLE AS AN ESSENTIAL NEED. CONCEPTS OF MIRACLE AND ITS PRACTICES IN PENTECOSTALISM." Studia Religiosa Rossica: Russian Journal of Religion, no. 1 (2021): 90–98. http://dx.doi.org/10.28995/2658-4158-2021-1-90-98.

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Pentecostalism is a Protestant denomination in whose worldview special attention is paid to the supernatural and miraculous action of God in the world. That category includes healings exorcism, and exalted spiritual practices. Miracle in the understanding of Pentecostals is a sign of heavenly life, an indicator of connection with God, a manifestation of the power of God, a confirmation of the truth of faith and the status of believers. The miracle for Pentecostals is what seems strange and unusual to worldly people but it is an everyday reality for believers who are in constant contact with Go

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Goss, Robert. "Finding God in the Heart-Genital Connection: Joe Kramer's Erotic Christianity." Theology & Sexuality 2002, no. 16 (2001): 33–44. http://dx.doi.org/10.1177/135583580200801604.

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30

van Ness, Peter H. "God, Faith, and Health: Exploring the Spirituality-Healing Connection. Jeff Levin." Journal of Religion 82, no. 3 (2002): 520–21. http://dx.doi.org/10.1086/491169.

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31

Medara, Azra. "Melamijska sufijska tradicija." Znakovi vremena XXVI, no. 96-97 (2023): 149–62. http://dx.doi.org/10.62125/2303-6826.2023.26.96-97.149.

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The aim of this paper is to present the Melami sufi tradition, the paths of expansion of its teaching and the spiritual connection with other dervish orders. In the Tasawwuf sense, malamat represents the special spiritual value of a person who is searching for God, where the heart is freed and bound only to God. Key words: malamat, malamiyya, malami, Ḥamdūn al-Qaṣṣār.

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32

Muck SJ, Otto. "Divine Simplicity and the Grammar of God-talk: Comments on Hughes, Tapp, and Schärtl." European Journal for Philosophy of Religion 10, no. 2 (2018): 89–104. http://dx.doi.org/10.24204/ejpr.v10i2.2556.

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Different opinions about the simplicity of God may be connected with different understandings of how abstract terms are used to name the properties which are affirmed of a being. If these terms are taken to signify parts of that being, this being is not a simple one. Thomas Aquinas, who attributes essence, existence and perfections to God, nevertheless thinks that these are not different parts of God. When essence, existence and perfections are attributed to God, they all denominate the same, the Being of the first cause. For Aquinas, this is a consequence of his way of introducing the languag

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Miller, Robert D. "Tracking the Dragon across the Ancient Near East." Archiv orientální 82, no. 2 (2014): 225–45. http://dx.doi.org/10.47979/aror.j.82.2.225-245.

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Calvert Watkins definitively illustrated the connections between the Vedics laying of the dragon Vr̥tra by the thunder-god Indra and the storm-god dragon slaying myths of the both ancient Iran (Aži Dahāka) and Indo-European Hittites (Illuyanka). But there are actually two Hittite dragon-slaying myths – the other, Hurrian in origin, concerning the storm god Teshub – and the relationship between the two remains unclear. The Hurrian-Hittite myth clearly underlies the Canaanite storm-god dragon slaying, but the connection of the latter to an independent Semitic dragon-slaying myth is also unclear.

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Miller, Robert D. "Tracking the Dragon across the Ancient Near East." Archiv orientální 82, no. 2 (2014): 437–58. http://dx.doi.org/10.47979/aror.j.82.2.437-458.

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Calvert Watkins definitively illustrated the connections between the Vedics laying of the dragon Vr̥tra by the thunder-god Indra and the storm-god dragon slaying myths of the both ancient Iran (Aži Dahāka) and Indo-European Hittites (Illuyanka). But there are actually two Hittite dragon-slaying myths – the other, Hurrian in origin, concerning the storm god Teshub – and the relationship between the two remains unclear. The Hurrian-Hittite myth clearly underlies the Canaanite storm-god dragon slaying, but the connection of the latter to an independent Semitic dragon-slaying myth is also unclear.

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35

Maksimov, Vladimir I. "Old-Russian Stribog and his Ancient Greek Brother Astray." Russkaia Rech, no. 1 (February 2021): 57–63. http://dx.doi.org/10.31857/s013161170013904-3.

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The essay analyses the name of a pagan God of the Ancient Rus Stribog, who was mentioned in “The Russian Primary Chronicle” and “The Tale of the Igor’s Campaign” and its connection with the ancient Greek mythology. The article suggests that an old-Russian god Stribog is similar to the ancient Greek god Astray, the father of the famous gods of winds, Boreas — the god of cold northern wind, Zephyr — the god of warm western wind, Anemoi — the god of hot southern wind and Eurus — the god of unstable eastern or south-eastern wind, who are often associated with the winds they symbolize in Russian po

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Van Eyghen, Hans. "Debunking Divine Command Theory." Religions 14, no. 10 (2023): 1252. http://dx.doi.org/10.3390/rel14101252.

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The divine command theory holds that morality finds its origin in God or that God is somehow closely connected to morality. Many people across the world hold a related, though different belief that Religious belief is required for proper moral behavior. In this paper, I look at a number of evolutionary and cognitive explanations (supernatural punishment theory, big gods theory, moral dyad, and costly signaling) that purport to explain why people hold beliefs concerning a close connection between God and morality. I assess whether any of these theories provide a reason for epistemic concern.

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Gulmez, C. "From Familiy to Divine Ties: The Relationship Between Family Belonging and Attachment to God." Bulletin of the Karaganda university History.Philosophy series 117, no. 1 (2025): 308–20. https://doi.org/10.31489/2025hph1/308-320.

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A sense of belonging is when an individual feels part of a community or a group and feels connected to that group. Many factors can cause a sense of belonging and may differ from person to person. One of the sources of a sense of belonging is family belonging. People generally feel a sense of belonging to the family they were born into and their family ties. This belonging plays an important role in shaping an individual’s identi-ty, values, and beliefs. Commitment to family and the adoption of religious and spiritual values in the family can strengthen one’s connection to God. Shared religiou

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38

Moser, Paul K. "Divine Power, Friendship, and Theodicy." Process Studies 49, no. 1 (2020): 54–75. http://dx.doi.org/10.5406/processstudies.49.1.0054.

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Abstract This article examines the kind of power available to a God worthy of worship, in connection with the prospect for a full theodicy for the world’s suffering and evil. It portrays how such a God would seek to relate to people with uncoerced reconciliation to God as a gift having definite expectations of them. To that end, God would be elusive and hidden at times, including regarding ultimate purposes, to minimize the alienation of humans from God. We have no good reason to suppose that God would reveal divine purposes to humans in a way that gives them a full theodicy. Similarly, we hav

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39

Jiménez, Miguel Requena. "Prodigies in Republican Rome. The Absence of God." Klio 100, no. 2 (2018): 480–500. http://dx.doi.org/10.1515/klio-2018-0104.

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Summary As opposed to the traditional view of the prodigium as a part of a divination that augurs divine wrath, in this article we regard episodes of prodigies as ancient societies’ expression of their connection with their gods. Prodigious episodes are the evidence of divine presence or absence within a community.

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Loktionov, Alexandre Alexandrovich. "An “Egyptianising” Underworld Judging an Assyrian Prince? New Perspectives on VAT 10057." Journal of Ancient Near Eastern History 3, no. 1 (2017): 39–55. http://dx.doi.org/10.1515/janeh-2016-0012.

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AbstractThis article makes the case for an Egyptian connection in the Neo-Assyrian tablet VAT 10057, commonly known as the Underworld Vision of an Assyrian Prince. It opens with a discussion of past work on this tablet, a synopsis of the text, and a survey of the evidence for Egyptian people and culture in the Neo-Assyrian Empire. It then proceeds to analyse specific lines of the composition which may reveal signs of what is termed “Egyptianising” influence. One description in particular, featuring a god standing atop a crocodile, is highlighted as especially convincing on the basis of a very

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Van Wyk, J. H. "Analogiese Eksistensie(2). Aantekeninge by die etiek van J A Heyns." Verbum et Ecclesia 16, no. 1 (1995): 159–70. http://dx.doi.org/10.4102/ve.v16i1.446.

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Analogical existence. Comments on the ethics of J A Heyns. In a previous article it has been argued that at the heart of Heyns's ethics lies the idea of analogical existence, which basically means that rnan must reflect God because he is created in the image of God. In that connection a few features of the ethics of Heyns were explained, a discussion which is being continued in this article.

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Springer, Don W. "Tell us no secrets: St. Irenaeus’ contra-gnostic doctrine of communion." Vox Patrum 68 (December 16, 2018): 85–94. http://dx.doi.org/10.31743/vp.3332.

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Discussion related to the potential for mystical union with God was largely absent from the writings of the Church Fathers prior to the late-second century. Toward the end of that century, however, the concept of communion with God emerged as a topic of interest in both early Christian and Gnostic literature. St. Irenaeus of Lyons was among the earliest Christian writers to critically reflect on the subject. He argued that participation with the divine was possible only in the “orthodox” churches and required three key elements: a life lived in connection to the Spirit of God, in community wit

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Fatieli Halawa and Mozes Lawalata. "Makna Kebahagiaan Menurut Filsafat Kristen : Meraih Kebahagiaan Abadi Dalam Tuhan." Jurnal Budi Pekerti Agama Kristen dan Katolik 2, no. 2 (2024): 121–31. http://dx.doi.org/10.61132/jbpakk.v2i2.320.

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In Christian philosophy, the concept of happiness is often associated with the close relationship between humans and God. Eternal happiness is seen as the highest goal that can be achieved by being loyal to God, experiencing spiritual healing and living according to the principles of the Christian religion. This article explains that happiness in a Christian context includes inner peace, gratitude and the hope of eternal life with God. This analysis emphasizes the importance of faith, prayer and devotion to others to achieve eternal happiness. In addition, this article also emphasizes that tru

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Ou, Menglian. "Non-Euclidean Geometries as a Source of Faith in God for F.M. Dostoevsky and His Characters (on the Example of Ivan Karamazov)." Litera, no. 7 (July 2023): 139–50. http://dx.doi.org/10.25136/2409-8698.2023.7.41030.

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Ivan Karamazov's nightmare reflects his deep ideological crisis. In the story of Ivan Karamazov's "rebellion" against God, his arguments about recently discovered non-Euclidean geometries play a major role. Confessing that he cannot understand and accept the idea of non-Euclidean geometry and the idea of worlds arranged according to different laws than our world, Ivan therefore denies the possibility for himself to sincerely believe in God. The strange connection between non-Euclidean geometry and belief in God is confirmed by an episode in The Brothers Karamazov, in which Ivan has a vision of

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Šrobár, Štefan. "Raj – obraz harmónie medzi Stvoriteľom a stvorením." Disputationes Scientificae Universitatis Catholicae in Ružomberok 22, no. 1 (2022): 40–47. http://dx.doi.org/10.54937/dspt.2022.22.1.40-47.

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Eden firstly referred to prehistoric times but later its meaning was also extended to reflections on glory and happy times of that era. Eden, which is still hidden today, will reveal its full glory at the end of the world. In the older Yahwistic tradition, there is a very clear description of Eden. The beauty and fertility of the Eden is the result of the coactivity of human endeavor with God's activity of creation. By committing the original sin, man lost his paradise, i.e. connection with God. The sin of the first people was not that they wanted to be like God, that is, to be similar to God,

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Pietsch, Roland. "Meister Eckhart: Principles of his Mysticism and Metaphysics." Sententiae 40, no. 3 (2021): 32–55. http://dx.doi.org/10.31649/sent40.03.032.

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Meister Eckhart’s mysticism of the ground of the soul is considered as the inner connection between God and man. The ground of the soul and the ground of God are in reality one ground. Author argues that the term “Ground,” for Meister Eckhart, refers to the uncreated and eternal in the soul, which is also called the divine spark. In this detachment and in this Ground, the birth of God takes place, the unio mystica, which denotes the divinisation of the human being. Meister Eckhart describes the path into this mystical unio as a path of detachment and abandonment or cutting off. Finally, Eckhar

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Khoja, Neelam. "Competing Sovereignties in Eighteenth-Century South Asia: Afghan Claims to Kingship." Journal of the Economic and Social History of the Orient 63, no. 4 (2020): 555–81. http://dx.doi.org/10.1163/15685209-12341519.

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Abstract Ahmad Shah Abdali-Durrani’s court chronicle, Taʾrīkh-i Aḥmad Shāhī, written by Mahmud bin Ibrahim al-Husaini and completed soon after Ahmad Shah’s death in 1772, provides an eighteenth-century perspective on the criterion for kingship and sovereignty. Unsurprisingly, the only person who fulfills these requirements, according to the historian, is Ahmad Shah. While this is standard practice in most Persianate and Islamic histories about a king, the text deviates from a number of other literary conventions. The historian deemphasizes Ahmad Shah’s genealogy and connection to Sufi saints;

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Dewi, Novita. "Finding God in All Things through Poetry." Journal of Language and Literature 21, no. 1 (2021): 190–97. http://dx.doi.org/10.24071/joll.v21i1.3145.

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Poetry is a language of devotion. It is the melody that resonates from one’s pure conscience. Being the most important and richest part of our spiritual practice, people read and write poems to help them gain understanding about themselves, each other, and the world around them. Examining world poetry, mainly from America, Indonesia, and Sri Lanka which tell about the presence of God, this article attempts to find out how God the Creator is present and represented, focusing as it does on the connection between poetry and spiritual exercises. Each of the seven poems under discussion is read by

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Gridneva, Maria V. "Relations between science and theology in interpretation of Dumitru Stăniloae." Issues of Theology 6, no. 2 (2024): 285–300. http://dx.doi.org/10.21638/spbu28.2024.207.

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The article explores Dumitru Stăniloae’s interest in natural sciences. The characteristic of his epistemology is given, which shows that he distinguishes three stages of knowledge of God: rational (affirmative and negative), apophatic and cognition based on specific life situations. The theologian’s increased interest in the rational stage of cognition, which makes possible and necessary strict science, is underlined as well as the interconnectedness of all stages, which determines the benefit of scientific knowledge throughout the path of human’s ascent to God. D. Stăniloae’s wide application

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Förster, Hans. "Die syntaktische Funktion von ὅτι in Joh 8.47". New Testament Studies 62, № 1 (2015): 157–66. http://dx.doi.org/10.1017/s0028688515000302.

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A causal clause is often used to translate ὅτι in John 8.47. This, in combination with a problematic translation of the prepositional phrase διὰ τοῦτο, creates (in the translations) a logical argument that is contrary to the argument in Greek. The NRSV translates: ‘Whoever is from God hears the words of God. The reason you do not hear them is that you are not from God.’ The translation is somewhat different from the King James Version, which interprets the ὅτι-clause as causal: ‘He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.’ Both translations and

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