Relevant bibliographies by topics / Death of God theology

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Death of God theology'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Death of God theology"

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Sanders, Theresa. "Remarking the Silence: Prayer after the Death of God." Horizons 25, no. 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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Herrero, Montserrat. "Political Theologies Surrounding the Nietzschean “Death of God” Trope." Nietzsche-Studien 49, no. 1 (October 27, 2020): 125–49. http://dx.doi.org/10.1515/nietzstu-2020-0006.

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AbstractApproaches to Nietzsche’s political philosophy abound. In this article, however, we explore the possibility of identifying not only a political philosophy, but also a political-theological reading in Nietzsche’s texts. In fact, such a political-theological reading already has something of a genealogy. In the 1960s, “radical theology” appropriated the Nietzschean topic of the death of God, which engendered a transferred radical political theology consisting in radical democracy. The first part of this article explores twentieth-century political theologies surrounding the death of God. We ask herein if this is the only possible political-theological reading of Nietzsche’s texts. The second part argues that, in fact, we can ascribe to Nietzsche a “theological” intention that is transferable to his political theory in a way that differs from the attempts of radical political theology and other political theologies surrounding the death of God. We conclude that, in any case, Nietzsche’s political theology aims to counterbalance St. Paul’s nihilism more than to constitute a determined political view.
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STEPANYAN, Andranik. "Critical Remarks on the Theoretical Significance of Vahanian’s Death of God Theology (Brief Review)." WISDOM 9, no. 2 (December 25, 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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Faritov, Vyacheslav T. "The crisis of western theology: the idea of the «death of God» in the teachings of H. Yannaras and T. Altitser." Vestnik of Samara State Technical University. Series Philosophy 4, no. 4 (January 8, 2023): 11–20. http://dx.doi.org/10.17673/vsgtu-phil.2022.4.2.

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The article is devoted to understanding the phenomenon of the crisis of modern theology in the context of the doctrine of the death of God. A comparative analysis of the theological concepts of Christos Yannaras and Thomas Altitzer is carried out in order to explain the theoretical differences in understanding the event of the death of God in modern Orthodox and Western theology. The thesis is substantiated that the Orthodox and Western versions of the crisis theology are post-metaphysical in nature and philosophically proceed from the theological reception of the teachings of G.V.F. Hegel, F. Nietzsche and M. Heidegger.
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신은희. "A Critical Review of Zizek’s Christianity: From the Death of God Theology to the Invocation of God Theology." THEOLOGICAL THOUGHT ll, no. 157 (June 2012): 79–116. http://dx.doi.org/10.35858/sinhak.2012..157.003.

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Kopiec, Piotr. "Milczenie Boga: przykłady żydowskiej i chrześcijańskiej teologii Holocaustu (Paul van Buren i Richard L. Rubenstein)." Przegląd Humanistyczny 63, no. 3 (466) (December 2, 2019): 61–76. http://dx.doi.org/10.5604/01.3001.0013.5992.

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When considering the causes of secularization in the Western societies, one must mention sociological and political consequences of both the World War II and Holocaust. Extermination of the Jewish nation prompted raising the question of “why did God allow Auschwitz?” Many Jewish and Christian theologians attempted to explain the moral collapse in the time of Holocaust. Part of them was related to the so-called Death of God theology, the theological movement which interpreted a radical secularization of the Western culture in many ways. The article discusses theological reflections of the Christian theologian Paul van Buren and the Jewish thinker Richard L. Rubenstein. They are considered to belong to the movement of the Death of God theology, though in both cases such classification is not justified. Both interpret Holocaust in the perspective of God’s silence, and both search for new notions and meanings for God in the secular world after Auschwitz.
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Denysenko, Anatoliy. "Radical Theology: The Issue of God in the Post-Christian Epoch." Theological Reflections: Eastern European Journal of Theology 19, no. 1 (May 27, 2021): 27–45. http://dx.doi.org/10.29357/2521-179x.2021.v19.1.2.

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Present study reveals the theoretical ideas of such theological «movement» as radical theology (RT). The text examines its main representatives, forerunners and those who were part of the first and subsequent waves of development of this theology, as well as an analysis of key ideas of this phenomenon. Probably RT today is one of the most influential phenomena in modern theological thought, and its representatives formatted the agenda in the modern intellectual field of religious discourse. The article is based on the original sources of the classical works of the RT, as well as on the literature of the second echelon, in which religious thinkers close to the RT describe the birth and development of this theology. The key questions posed in the paper are the following: should the ideas of «death of God» and RT be considered hostile or hospitable to Christian theology? Is RT, as a Western phenomenon based on the idea of «death of God» and the relativism of religious thought, acceptable in the context of our Eastern Christian tradition? What should be the adequate theological language about God after the horrors of Auschwitz and the Holodomor, as genocide of the Ukrainian people?
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Van der Westhuizen, Henco. "The Word and the Spirit – Michael Welker’s theological hermeneutics Part 1." STJ | Stellenbosch Theological Journal 2, no. 2 (December 31, 2016): 607–20. http://dx.doi.org/10.17570/stj.2016.v2n2.a27.

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In this essay it will be argued that the biblical traditions, or the relation between the Spirit and the biblical traditions, can be understood as the basis, the seedbed, that on which Welker builds his realistic theology in general, and his theology of the Spirit in particular. Welker himself writes in his main work on the Spirit, Gottes Geist. Theologie des Heiligen Geistes, translated as God the Spirit, that the key trait of his theology is its biblical character. He even regards this work to be the first comprehensive biblical theology of the Spirit. This polemical motive in his theology, where a creative and truly complex conception of the Spirit is related explicitly to the biblical traditions, indeed, to the Word of God, will be clarified in the course of this essay. In the first part of this essay, it is shown that for Welker, the Word of God is not to be confused with the human word. In the light of the depth of the Spirit, this word is revealed to be deficient. Against the background of this differentiation the essay focuses on the biblical traditions, i.e. the Word of God. In order to understand Welker’s complex understanding of the Word of God, what he refers to as the fourfold weight of the biblical traditions is differentiated in the light of a general understanding of what could be conceived as a “biblical theology”.
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McIlroy, David H. "Towards a relational and trinitarian theology of atonement." Evangelical Quarterly 80, no. 1 (April 30, 2008): 13–32. http://dx.doi.org/10.1163/27725472-08001002.

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A relational understanding of the Trinity does not lead to the abandonment of judicial metaphors for the atonement but provides a context for them. The Trinity places relationships at the heart of the moral order. Relationships involve obligations, and the cross was the triune God’s response of love to humanity’s violation of our relational obligations towards him. Both God’s judgment on sin and God’s salvation from sin are personal acts. A Chalcedonian understanding of Christ’s two natures enables us to understand Jesus’ death as the self-substitution of God for humanity and as the representative death of the perfect man, offering himself through the Spirit, on behalf of humanity. Those who are, by the Spirit, in Christ are in restored relationship with God.
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Pretorius, M. "Shaping eschatology within science and theology." Verbum et Ecclesia 28, no. 1 (November 17, 2007): 191–206. http://dx.doi.org/10.4102/ve.v28i1.103.

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Traditionally, questions about the reign of God, death and resurrection, God’ s judgment and eternal life, have belonged to eschatology, specifically as presented by Biblical scholars. At times, when eschatology has become a topic of debate, it has unfortunately, resulted in accusations and acrimony among scholars. Yet, the Bible is clear about what the end entails; whether that is towards the believer or non-believer. Furthermore, the relationship of theology and science on eschatology has hardly been a topic of discussion. However, in recent times, there have been serious attempts by modern scholars to find common ground between these two seemingly diverse disciplines when it comes to eschatology.
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Dissertations / Theses on the topic "Death of God theology"

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Munro, Howard Richard John, and h. munro@mailbox uq edu au. "A Re-evaluation of the 'Death of God' Theology." Griffith University. School of Theology, 2000. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20030228.102238.

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Although the ‘death of God’ theology attracted considerable attention during the 1960s, in recent decades it has fallen into neglect. Nonetheless, the issues raised by the ‘death of God’ theology were important ones and it remains an interesting question whether the ‘death of God’ theologians were able to make substantial contributions to them. This thesis re-examines the work of the ‘death of God’ theologians. It argues that the popular view – that the ‘death of God’ theology represented a common tendency, or movement, towards atheism among certain prominent American Protestant theologians – is mistaken. Through a series of detailed studies of Thomas J.J. Altizer (chapters 3 and 4), William Hamilton (Chapter 5), Paul van Buren (Chapter 6), and Harvey Cox (Chapter 7), the thesis shows not only that the significance of the ‘death of God’ theologians has been widely misinterpreted, but that their work contains a number of features which have been under-emphasised or even overlooked. The aim of the thesis is to provide a more balanced contemporary reading of their work. The work of Altizer receives special attention and a case is made for the view that he should be read as a Protestant mystic of a peculiar sort.
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Munro, Howard Richard John. "A Re-evaluation of the 'Death of God' Theology." Thesis, Griffith University, 2000. http://hdl.handle.net/10072/366555.

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Although the ‘death of God’ theology attracted considerable attention during the 1960s, in recent decades it has fallen into neglect. Nonetheless, the issues raised by the ‘death of God’ theology were important ones and it remains an interesting question whether the ‘death of God’ theologians were able to make substantial contributions to them. This thesis re-examines the work of the ‘death of God’ theologians. It argues that the popular view – that the ‘death of God’ theology represented a common tendency, or movement, towards atheism among certain prominent American Protestant theologians – is mistaken. Through a series of detailed studies of Thomas J.J. Altizer (chapters 3 and 4), William Hamilton (Chapter 5), Paul van Buren (Chapter 6), and Harvey Cox (Chapter 7), the thesis shows not only that the significance of the ‘death of God’ theologians has been widely misinterpreted, but that their work contains a number of features which have been under-emphasised or even overlooked. The aim of the thesis is to provide a more balanced contemporary reading of their work. The work of Altizer receives special attention and a case is made for the view that he should be read as a Protestant mystic of a peculiar sort.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Theology
Arts, Education and Law
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Simpson, William David. "When God Dies: Deconversion from Theism as Analogous to the Experience of Death." TopSCHOLAR®, 2013. http://digitalcommons.wku.edu/theses/1259.

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In this thesis, I explore the psychological and experiential aspects of the shift from a supernatural theistic worldview (specifically born-again Christianity) to aphilosophically naturalistic and atheistic worldview in the context of the religiouslandscape in the U.S. I posit that certain features of this transition, which is known as "deconversion,” can be thought of as potentially analogous, both psychologically and subjectively, to the experience of another's death as an objective environmental change. I provide anthropological and psychological evidence that believers often experience the God of born-again Christianity as an independently existing and active agent in the world. The similarities between human relationships and God relationships provide the foundation for the claim that loss of these relationships potentially constitute similar experiences, respectively. Both shifts (deconversion and death) share a number of similarities. For example, they both feature a reduction in the number of entities that are believed perceived as having minds (i.e., theory of mind determinations). Also, both shifts require a re-understanding of purpose and meaning in the world (i.e., teleological reasoning). I explore each of these shifts in detail. Finally, I show that the interpretation of the deconversion experience as analogous to the experience of death has implications for the public dialogue between Christians and atheists.
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Carpenter, Kristi. "Foucauldian ethics contemplating judgments of right and wrong following the "death of God" /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p006-1468.

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Groenewald, Andre Johannes. "Nietzsche's impulse towards the development of a concept of God that transcends modern atheism and theism a philosophical theological study /." Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-10052004-065904/.

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Bergin, Helen F. "The death of Jesus Christ and its relation to God in the theology of Jürgen Moltmann and Edward Schillebeeckx." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Fountain, James Stephen. "The death of God and the negation of eternal return in the theology of Thomas J.J. Altizer and the fiction of A.S. Byatt." Thesis, University of Glasgow, 1994. http://theses.gla.ac.uk/6578/.

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This thesis is an attempt to explicate the concept of the death of God as it arises within Thomas Altizer's theological writings and the fiction of A.S. Byatt, paying special attention to the idea of the negation of eternal return. The negation of eternal return not only informs Altizer's theology, but also provides a metaphor with which to critique not only the traditional theological idea of God, but also the self-sufficiency of the theological tradition. As Altizer's theology is informed by a literary tradition outside the circle of traditional theological reflection, so this thesis suggests that theology comes about necessarily through self-emptying fictions, and not through the closedness of scholasticism; therefore the fiction of Byatt becomes a point of entry into theological reflection. The negation of eternal return also provides a useful metaphor for the metaphysics of the Proper, and economies of the Same. An intertextual consideration of Altizer's influences and theological development alongside the works of Byatt (specifically Possession, The Virgin in the Garden and Still Life), the thesis is informed also by thinkers such as Mark C. Taylor, Jacques Derrida, and Julia Kristeva, disciplines such as modern physics and nineteenth century biology, and literary works such as "The Dream of the Rood" and Iris Murdoch's The Time of the Angels.
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Rivenbark, John D. "Nietzsche as Interpreter: Against the Religious and Secular Appropriations." Digital Archive @ GSU, 2008. http://digitalarchive.gsu.edu/rs_theses/14.

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Best known if not equally understood for having a madman proclaim the demise of God, Friedrich Nietzsche’s thought has served as a fecund resource for disparate groups advancing diverse agendas. This paper critically examines the phenomenon of invoking Nietzsche as the final word. This paper argues that, far from being a conversation-stopper, Nietzsche can be understood as enhancing dialogue, across disciplines and between groups such as philosophers and theologians more prone to militant rhetoric than fruitful dialogue. In order to validate this claim it will be necessary to examine in detail the two aspects of Nietzsche’s thought most often invoked as conversation stoppers: the madman’s proclamation of the death of God; and Nietzsche’s devastating critique of Christian morality. Ultimately, this thesis will conclude that when properly understood Nietzsche serves as a unique interpreter locating himself between modernity and postmodernity, as well as between philosophy and religious thought.
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Wilson, Paul Wayne II. "The Breakdown of Theodicy as a Cross-Genre Event in Post-Shoah Tragedy, Using the Framework of Ron Elisha's TWO." Miami University / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=miami1082928875.

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Wilson, Paul Wayne. "The breakdown of theodicy as a cross-genre event in post-Shoah tragedy, using the framework of Ron Elisha's Two." Oxford, Ohio : Miami University, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1082928875.

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Books on the topic "Death of God theology"

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Lissa, McCullough, ed. The call to radical theology. Albany: State University of New York Press, 2012.

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Altizer, Thomas J. J. The new gospel of Christian Atheism. Aurora, Colo: Davies Group, 2002.

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Glucksmann, Andre. La troisième mort de Dieu. Paris: NiL, 2000.

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Montgomery, John Warwick. La mort de Dieu: Exposé et critique du plus récent mouvement théologique en Amérique. Bonn: Verlag für Kultur und Wissenschaft, 2009.

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Bosch, Hans van den. Een apologie van het onmogelijke: Een kritische analyse van Mark C. Taylors a/theologie aan de hand van Jacques Derrida en John D. Caputo. Zoetermeer: Boekencentrum, 2002.

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Castiñeira, Angel. L'experiéncia de Deu en la postmodernitat. Barcelona: Cruïlla, 1991.

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Husain, Mahmud. Dios no ha muerto. Buenos Aires: Editorial Nur, 1988.

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Husain, Mahmud. Dios no ha muerto. Buenos Aires: Editorial Nur, 1988.

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Husain, Mahmud. Dios no ha muerto. Buenos Aires: Editorial Nur, 1988.

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Racca, Sergio. Schelling contra Hegel: Il permanere di un'alternativa nella teologia contemporanea. Milano: AlboVersorio, 2013.

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Book chapters on the topic "Death of God theology"

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Hick, John. "Towards a Theology of Death." In God and the Universe of Faiths, 180–97. London: Palgrave Macmillan UK, 1988. http://dx.doi.org/10.1007/978-1-349-19049-2_13.

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Reader, John. "Aesthetics after the Death of God." In Theology and New Materialism, 97–119. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-54511-0_5.

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Glazer, Aubrey L. "Living the Death of God in the Hope of Words: On Gillman, Jabès, Marcel, and Badiou." In Personal Theology, edited by William Plevan, 220–35. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618111906-015.

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Elliot, David. "Hope in Theology." In Historical and Multidisciplinary Perspectives on Hope, 117–36. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46489-9_7.

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Abstract As social, civic, and global anxieties mount, the need to overcome despair has become urgent. This chapter draws on St. Thomas Aquinas and virtue ethics to propose the theological virtue of hope as a powerful source of rejuvenation. It argues for the necessary place of theology in reflection on hope due to the religious origins of hope as a central human aspiration and virtue capable of resilience. The virtue of hope, it is suggested, sustains us from the sloth and despair that threaten amid injustice, tragedy, and death; it provides an ultimate meaning and transcendent purpose to our lives; and it encourages us “on the way” (in via) with the prospect of eternal beatitude. Rather than degrading this life and world, hope ordains earthly goods to our eschatological end, forming us to pursue justice and social tasks with a resilience and vitality that transcend widespread cynicism and disillusionment. While hope ultimately seeks the kingdom of God, it can be concluded that it contributes richly to personal happiness and the common good, even in this life, and that this may be affirmed by those who do not share the theological premises.
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Jergović, Miljenko. "Other God or God of the Other." In Balkan Contextual Theology, 243–54. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003157915-18.

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Dorff, Elliot N. "Jewish Images of God." In Personal Theology, edited by William Plevan, 18–41. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618111906-004.

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Canning, Peter. "God is of (possibility)." In Secular Theology, 233–45. London: Routledge, 2021. http://dx.doi.org/10.4324/9780203866542-15.

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Rayment-Pickard, Hugh. "Death, Impossibility, Theology: the Theme of Derrida’s Philosophy." In Impossible God, 1–20. Routledge, 2018. http://dx.doi.org/10.4324/9781315252544-1.

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Robinette, Brian D. "Theology After the Death of God." In T&T Clark Handbook of Political Theology. T&T Clark, 2020. http://dx.doi.org/10.5040/9780567670427.ch-011.

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Bielik-Robson, Agata. "Political Theology of the Death of God." In Nothing Absolute, 188–206. Fordham University Press, 2021. http://dx.doi.org/10.5422/fordham/9780823290161.003.0011.

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This essay attempts to complicate Carl Schmitt’s claim that most of modern political concepts demonstrate a “continuing vitality” of God, by evoking another theological figure which, already for Hegel, constituted the gist of modern religiosity: “the sentiment of the death of God,” as he calls it in his Faith and Knowledge. Reading Hegel through Derrida’s lenses, most of all his Glas, the essay shows the inherent subversion of the political theology, which focuses not on God’s vitality but, to the contrary, on God’s demise. Yet, the death of God appears here not as the Nietzschean metaphor of radical atheisation, but as the antinomian moment within the modern political theology: the moment of the paradoxical a/theologisation which occurs in the theological realm itself. Modern political theology would thus be the paradoxical political a/theology of the death of God: not of the Schmittian forever vital, undying, powerfully decisionistic God, but the God who himself agrees to die and cedes his legacy to the finite world.
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Conference papers on the topic "Death of God theology"

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Capes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.

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In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.
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Kristanto, David. "Sovereignty of God and Religious Tolerance." In International Conference on Theology, Humanities, and Christian Education (ICONTHCE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220702.029.

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Milanich, Alexandr Ivanovich. "A SCIENTIFIC VIEW OF THE GOD." In Themed collection of papers from Foreign international scientific conference «Joint innovation - joint development». Part 1. Ьу НNRI «National development» in cooperation with PS ofUA. June 2023. Crossref, 2023. http://dx.doi.org/10.37539/230629.2023.23.55.029.

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This article presents a scientific point of view on the basic concepts of religion. Based on experimental data, the existence of the Soul as a real physical object is proved. Within the framework of the model of cellular automata with a discrete structure of space, an information model of the space of our Universe was considered and bits of information correspond to virtual charges at the nodes of the lattice of space, and which does not contradict to theology.
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ROTARU, Ioan-Gheorghe. "The name "Immanuel" = "God with us", a proof of God�s immanence, according to the religious vision of the American author Ellen G.White." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.3.

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Stevanović, Sanja. "The theology of church chanting in the theology of Metropolitan Jovan Zizioulas." In Naučni skup Doprinos mitropolita pergamskog Jovana (Zizijulasa) savremenom sistematskom bogoslovlju. Univerzitet u Beogradu, Institut za Sistematsko bogoslovlje Pravoslavnog bogoslovskog fakulteta, 2024. http://dx.doi.org/10.46793/mitjovan23.183s.

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In the paper, we present the theological views of the Metropolitan Jovan Zizioulas on chanting in the Liturgy and consider their signifi- cance for the area of Systematic Theology. By examining the relationship between chanting and the iconic nature of the Eucharist, Metropolitan Jovan points to the eschatological origin of Eucharistic chanting, and thus the chanting of the Church as the acceptance of God’s gift. Since the Word of God, hymns, and psalmody originate from the eschaton, church chanting represents an integral part of the event of the “com- munity of saints”, or the “brightness and brilliance of the eschaton” that the Eucharist brings to the liturgical assembly. The knowledge of the doxological spirit of church chanting is a result of one’s openness to ac- cepting God’s gift of salvation, rather than individual strain occurring within biological and religious emotions. As an element of Orthodox Tradition, chanting testifies to a faith that anticipates the resurrection of the body and perceives its church dogmas as arising from human free choice to participate in the way of the Triune God’s existence. With few words directly devoted to church chanting, Metropolitan Jovan Ziziou- las manages to illuminate Eucharistic chanting as a relevant theological topic. This, within contemporary theological thought, opens the pos- sibility for the first time to re-examine the notion of church chanting as a natural, universal, and therefore ontologically insignificant activ- ity of homo religiosus.
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Isbasoiu, Iulian. "Representations of God in Icons. Immanence and Transcendence in Christian Art." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.14.

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Coman, Iacob. "Transcendence as Objective Argument of the Existence of the Personal God." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.7.

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Pejaković, Stefan. "God and Revelation — Triadology in the works of Metropolitan Zizioulas and Friedrich Schleiermache." In Naučni skup Doprinos mitropolita pergamskog Jovana (Zizijulasa) savremenom sistematskom bogoslovlju. Univerzitet u Beogradu, Institut za Sistematsko bogoslovlje Pravoslavnog bogoslovskog fakulteta, 2024. http://dx.doi.org/10.46793/mitjovan23.113p.

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In this article we will present thought of Friedrich Schleiermacher, the father of modern Protestant theology and Metropolitan of Pergamon John D. Zizioulas, most brilliant contemporary Orthodox theologian. This article is an attempt to explain the doctrine of the Holy Trinity in relation to the concept of Divine revelation. Schleiermacher intended to show that the doctrine of the Holy Trinity cannot be regarded as a di- rect restatement of revelation. According to him, triadology has no ex- istential consequences. He taught that the doctrine of the Holy Trinity is unnecessary and misleading. Consequently, doctrine was displaced from a position of importance in theological system. Unlike him, for Metropolitan Zizioulas triadology represents the on- tological basis of Christian existence. For Orthodox theology, God’s im- manent life, His existence as Holy Trinity has been totally revealed to us in Christ. Also, Divine revelation cannot be separated from the Church, which is the icon of the Holy Trinity. Participating in the Eucharist, a person also participates in the life of God. Triadology is soteriological, ie. existentially relevant.
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Ciocan, Tudor Cosmin. "God�s immanency in Abraham�s response to revelation: from providence to omnipresence." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.15.

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Ciocan, Tudor Cosmin. "The philosophic background as starting-point for early Christian doctrine of God�s immanence." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.12.

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