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Journal articles on the topic 'Face of God in literature'
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1
Zonana, Joyce, and Linda M. Lewis. "Elizabeth Barrett Browning's Spiritual Progress: Face to Face with God." Tulsa Studies in Women's Literature 18, no. 1 (1999): 116. http://dx.doi.org/10.2307/464351.
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Miller, Patrick D., and Samuel E. Balentine. "The Hidden God: The Hiding of the Face of God in the Old Testament." Journal of Biblical Literature 105, no. 2 (1986): 312. http://dx.doi.org/10.2307/3260404.
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Cohen, Betsy. "The Trace of the Face of God." Jung Journal 2, no. 2 (2008): 30–45. http://dx.doi.org/10.1525/jung.2008.2.2.30.
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Lorwens, Brian Lory. "Paham Allah Dalam Pengalaman Para Nelayan di Ambon: Suatu Diskursus Teologi Kontekstual." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 3, no. 1 (2021): 29–50. http://dx.doi.org/10.37429/arumbae.v3i1.603.
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The fishermen are constantly faced with various challenges when working. In the challenges they face, they believe a supreme power will guide them in their work. The work experience of fishers with different challenges becomes a medium to build an understanding of God. This study aims to see how fishers understand God based on work experience. This study uses qualitative research methods with in-depth interview techniques, observation, and literature study. After collecting the data, the next step is to analyze the data based on the practical model. The study results found that the fishermen experienced God through storms, waves, and bad weather. The experience becomes a way to share and interpreting God in their lives. The catch of the fishermen also gives an understanding of God, who gives blessings to their lives. Through this reality, the fishermen rely on God to provide them with blessings, join in the work, and answer their prayers. God is the Source of Hope, and this is an attempt to contextualize theology based on the work experience of the fishermen. Putting hope in God is a form of faith in God's promises and inclusion.
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Newson-Horst, Adele. "God Dies by the Nile and Other NovelsThe Hidden Face of Eve." World Literature Today 90, no. 6 (2016): 81–82. http://dx.doi.org/10.1353/wlt.2016.0011.
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Neis, Rachel. "Embracing Icons: The Face of Jacob on the Throne of God." IMAGES 1, no. 1 (2007): 36–54. http://dx.doi.org/10.1163/187180007782347548.
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AbstractRachel Neis' article treats Hekhalot Rabbati, a collection of early Jewish mystical traditions, and more specifically §§ 152–169, a series of Qedusha hymns. These hymns are liturgical performances, the highlight of which is God's passionate embrace of the Jacob icon on his throne as triggered by Israel's utterance of the Qedusha. §§ 152–169 also set forth an ocular choreography such that the gazes of Israel and God are exchanged during the recitation of the Qedusha. The article set these traditions within the history of similar Jewish traditions preserved in Rabbinic literature. It will be argued that §§ 152–169 date to the early Byzantine period, reflecting a Jewish interest in images of the sacred parallel to the contemporaneous Christian intensification of the cult of images and preoccupation with the nature of religious images.
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Sanders, Seth. "OLD LIGHT ON MOSES' SHINING FACE." Vetus Testamentum 52, no. 3 (2002): 400–406. http://dx.doi.org/10.1163/156853302760197520.
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AbstractThe crux of Moses' shining face in Ex. xxxiv is explained by first-millennium Mesopotamian astronomical and lexical sources which attest an ancient understanding of light as material. Moses' face could, quite literally, radiate horns of light, and the need to translate the term as either divine radiance or physical protuberance is a side-effect of modern conceptual categories, irrelevant to ancient Israelite ideas. Furthermore, the well known ancient Jewish tradition of Moses' coronation, and his divine physical transformation attested in newly published Midrashic sources suggests an authentic ancient reading of the text that resolves the contradiction between Ex. xxxiii and xxxiv. While no human could see God and live, in Ex. xxxiv, the Israelites recoil from a transformed Moses who is no longer precisely human.
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Tikhomirov, Boris. "“The Dark Face of the Virgin at the Znamenskaya Church” (The Icon Before Which Dostoevsky Prayed)." Неизвестный Достоевский 9, no. 1 (2022): 5–19. http://dx.doi.org/10.15393/j10.art.2022.5941.
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Based on a cross-analysis of the memoir testimony of V. V. Timofeeva (O. Pochinkovskaya) and the materials of Dostoevsky’s creative laboratory, the article establishes the fact of the writer’s prayerful veneration of The Sign, the miraculous icon of the Mother of God, located at the St. Petersburg Znamenskaya (Entrance to Jerusalem) Church on Nevsky Prospect, as well as Dostoevsky’s intention (not realized in one of the episodes of the novel “A Raw Youth”) to portray the main character, Arkady Dolgoruky, at prayer before this miraculous image. When commenting on the draft entry of “The Dark Face of the Virgin at the Znamenskaya Church,” it was discovered there were not one, but two venerated icons of the Sign of the Mother of God in the temple on Nevsky Prospect in the 1870s, Both were replicas of the 12th-century miraculous Novgorod icon of the Sign. One of the replicas dates back to 1175 in the church historical literature, the second — to 1744. Based on an analytical review of the information about these two icons, the article substantiates the assumption regarding which of the two icons is mentioned in the drafts of “A Raw Youth,” as well as which one of them was the object of Dostoevsky’s fervent prayer. The current location of one of these icons is indicated.
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V, Gunapalasingam, Mumthaj Sameem M.S.J, and Suresh R. "A comparative perspective of fact in Thirukkural and Thiruvarutpayan." Indian Journal of Tamil 3, no. 3 (2022): 1–4. http://dx.doi.org/10.54392/ijot2231.
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In Tamil Nadu, literature is one of the prime sources of information on religion, culture, history, philosophy, social customs, beliefs, etc. Literature that originated in the history of Tamil Nadu from time to time identifies the unique features of those times. In the development of Tamil literature, the period in which moral literature originated is called the Moral Era distinctively, which is the same time where many philosophical works of literature refer to the period of origin as the period of philosophical ethics. This study reveals the uniqueness and the generalities of God as claimed in Thirukkural and the God as portrayed in the literature of Thiruvarutpayan that originated in the philosophical period. In particular, this article gives a comparative basis for the ideas that come to mind in the 36th chapter on the power of realization in Thirukkural, and on the three elements that can be found in Thiruvarutpayana, viz., God, Life, and affection.
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Oza, Preeti. "History of Protest Literature in India: Trails from the Bhakti Literature." International Journal of Interreligious and Intercultural Studies 3, no. 2 (2020): 38–49. http://dx.doi.org/10.32795/ijiis.vol3.iss2.2020.711.
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 “Better is to live one day virtuous and meditative than to live a hundred years immoral and uncontrolled” (The Buddha)
 Bhakti movement in India has been a path-breaking phenomenon that provided a solid shape and an identifiable face to the abstractions with the help of vernacular language. As a religious movement, it emphasized a strong personal and emotional bond between devotees and a personal God. It has come from the Sanskrit word Bhaj- ‘to share’. It began as a tradition of devotional songs, hagiographical or philosophical – religious texts which have generated a common ground for people of all the sects in the society to come together. As counterculture, it embraced into its fold all sections of people breaking the barriers of caste, class, community, and gender. It added an inclusive dimension to the hitherto privileged, exclusivist, Upanishadic tradition. It has provided a very critical outlook on contemporary Brahminical orthodoxy and played a crucial role in the emergence of modern poetry in India. This paper elaborates on the positioning of the Bhakti Movement in the context of Protest narratives in India.
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Haverkamp, Anselm. "Art is Messianicity: Radical Illustration in the Face of God — Romeo Castellucci and Antonello da Messina." Oxford Literary Review 36, no. 1 (2014): 37–47. http://dx.doi.org/10.3366/olr.2014.0085.
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Messianicity is not. Art is. Derrida, however, was not into pictures; his relationship with art remained in the quasi-transcendental mode of frames. Romeo Castellucci's use of a painting by Antonello da Messina exposes the Derridean non-messianism through art's power to illustrate – a mode abandoned by Derrida in the Heidegger-Schapiro debate on Van Gogh. In Castellucci, on the contrary, art illustrates what ‘messianicity’ is unable to illustrate and thus is bound to deny even in the negative.
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Levene, D. S. "God and man in the classical latin panegyric." Proceedings of the Cambridge Philological Society 43 (1998): 66–103. http://dx.doi.org/10.1017/s0068673500002157.
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This paper is specifically concerned with the classical Latin panegyric, thus excluding both panegyrics from late antiquity, where the religious context is substantially different, and (at least in the first instance) panegyrical literature in Greek, with its distinctive linguistic and hence ideological background. I am, moreover, defining ‘panegyric’ to comprise only speeches in praise of a living person or persons: the religious status of living people, and the language applied to them, manifestly raise particular problems not present with other objects of praise.But there are on the face of things difficulties with this definition. There is an obvious overlap between panegyrical speeches and other forms of oratory: themes of praise can clearly play a role, for example, in forensic speeches. Conversely, according to both ancient theorists and modern commentators, panegyrics can be used to give advice, either openly or covertly – the latter when, for example, one recommends future clemency to a tyrant under the guise of praising examples of clemency in the past. I shall be dealing only with speeches that are overtly panegyrical in form, those whose ostensible object is not persuasion, but simple praise; but the limitation seems rather artificial.
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Törzsök, Judit. "The Heads of the Godhead The Number of Heads/Faces of Yoginīs and Bhairavas in Early Śaiva Tantras." Indo-Iranian Journal 56, no. 2 (2013): 133–55. http://dx.doi.org/10.1163/15728536-0000002.
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This paper examines the prescriptions for multi-headed representations of śaiva deities, in particular of yoginīs and Bhairavas, in early tantric or āgamic literature. Multi-headed deities appear mostly in the prescriptions of mantra images, usually without any discussion of their material representation. The paper shows that the four-faced mantric representation of Śiva, Bhairava and other divine creatures precedes the five-headed one, as is observable in epic literature and in art history. The fifth head is associated with tantric or āgamic śaivism, whose supreme deity is the five-headed Sadāśiva. As the five-headed mantra image becomes the standard, texts are rewritten to conform to this norm. Moreover, female deities are also often assimilated to this god and can be assigned four or five heads depending on the context. It is suggested as a hypothesis that the four-faced Śiva, or rather Īśvara, was perhaps adopted from the proto-tantric currents of the Atimārga (or from one particular current), from a representation whose Eastern or frontal face represented Śiva as half man, half woman (ardhanārīśvara).
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Yang, Bai. "Blaze and Breeze: Towards a Better Vision of Feminism Together." Journal of Humanities and Social Sciences Studies 4, no. 3 (2022): 192–200. http://dx.doi.org/10.32996/jhsss.2022.4.3.18.
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What conclusions can we draw by comparing women's literature produced in two different cultural and social contexts? This paper compares the development of feminine consciousness in the heroines of Jane Eyre and A God without Gender, two pioneering women's literature from the East and West, and applies various theories of feminism to analyze them in an attempt to find the common feminine problems and their causes faced by women in different cultural contexts around the world, and ultimately draw conclusions to better solve these feminine problems. In particular, I argue that the two heroines face similar female problems caused by the patriarchal chain of social institutions, laws, and ideologies. The two heroines never give in and fight bravely. The fundamental reason for their different endings is the need to break the barriers of the patriarchal chain. Therefore a society that guarantees equal rights for women at all levels is the foundation for women's real growth.
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Baumgarten, Eliezer. "Faces of God: The Ilan of Rabbi Sasson ben Mordechai Shandukh." IMAGES 13, no. 1 (2020): 91–107. http://dx.doi.org/10.1163/18718000-12340131.
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Abstract Rabbi Sasson ben Mordechai Shandukh was one of the leaders of the renewed Jewish community in Baghdad in the second half of the eighteenth century and at the beginning of the nineteenth century. Among the literary heritage left by Rabbi Sasson Shandukh, which includes moral literature, liturgical poems, halakhic literature and prominent Kabbalistic literature, are the unique Kabbalistic ilanot (rotuli “trees”) he created. The four long rotuli that he created that have reached us are the subject of this article. The kabbalistic ilanot of Shandukh are distinctive for their great length, their eclectic sources, for their interpretation of the Lurianic theory of emanation, and for their anthropomorphic representations of divine faces, drawn in accordance with the teachings of the famed Safed kabbalist R. Isaac Luria.
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Pardede, Rio Janto, Yatmini Yatmini, and Metboki Martinus. "Joseph's Personal Spirituality and Adversity Quotient Based on Genesis 37-50: A Content Analysis of Literature." Analisa: Journal of Social Science and Religion 6, no. 02 (2021): 147–64. http://dx.doi.org/10.18784/analisa.v6i02.1427.
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Success is everyone's dream, but not a few people retreat and even fail because they are not ready to face the process of achieving that success. Joseph is the son who is dearest to his father, but this makes his brother hate him. Joseph is a character in the Bible, and Joseph realized that all the thoughts of his brothers, all the difficulties he experienced, were solely in God's design, and God had a good purpose in the difficulties he experienced. In a sense, Joseph's personal spirituality determines how he can have an adversity quotient so that Joseph became a tough person in facing all the challenges of his life. This study aims to analyze personal spirituality and adversity quotient. The research method used is content analysis. Research questions: what is the relationship between personal spirituality and Adversity Quotient? and to what extent can personal spirituality make someone strong in AQ? The result showed that personal spirituality and adversity quotient is related to one another. Based on the text analysis, it was found that the relationship between personal spirituality and adversity quotient on content: personal spirituality that comes from family influence, personal spirituality that comes from character, Joseph's spirituality in facing challenges (family, female, wealth and power), and personal spirituality in the knowledge of God and understanding His plan thus forming his adversity quotient.
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Linmei, Zuo. "The Portrayal of Women in Shiga Literature from the Perspective of “Intersexuality”." Studies in Linguistics and Literature 6, no. 2 (2022): p5. http://dx.doi.org/10.22158/sll.v6n2p5.
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Bisexuality is an ancient concept introduced into literature by Virginia Woolf in the 1920s, which breaks through the traditional framework of gender dichotomy and reaches a new level of feminism. According to Woolf’s idea of bi-sexuality, the greatest minds are bi-sexual, i.e., masculine and feminine in one body at the same time. Shiga has long been regarded as Japan’s “god of fiction”, a man whose delicate and vivid writing, concise and powerful language has produced many classic works of literature and literary images. Throughout his life, the theme of women has been a major theme in Shiga’s literary output. In modern Japanese society, which was centred on a patriarchal culture, women were one of the most oppressed groups. This paper focuses on the intersexual consciousness of the female characters in Shiga Naoya’s literature, a study that has profound implications for modern women’s awakening to their own consciousness in the face of gender inequality.
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Marschall, Priscille. "Christ est-il appelé Dieu en Romains 9:5 ?" Novum Testamentum 64, no. 4 (2022): 450–68. http://dx.doi.org/10.1163/15685365-bja10030.
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Abstract When working on Rom 9:5, exegetes face a crucial punctuation issue. The challenge consists in determining whether the expression ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας (9:5b) should be read as an independent clause, or, rather, as a relative clause attached with ὁ Χριστὸς τὸ κατὰ σάρκα (9:5a). According to the first option, Paul merely concludes his development with a doxology to God the Father. Following the second line, however, the apostle would make a Christological claim by asserting that Christ is God. The stakes are high since Paul nowhere else in his letters makes a clear claim that Christ is God. This article aims to reconsider this famous crux interpretum in light of ancient colometry, taking into account the principles of colometric structuration described in Greek and Latin rhetorical treatises. Specifically, the author argues that the combined presence of the three so-called Gorgianic figures (parisosis, paromoiosis, and antithesis) supports the case of light punctuation (a comma) between v. 5a and v. 5b, which in turn suggests reading v. 5b as a relative clause that qualifies Christ.
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Morrow, William S. "Mourning for Tammuz: Prophecy and Projection in Ezekiel 8:14." Journal of Biblical Literature 141, no. 4 (2022): 653–72. http://dx.doi.org/10.15699/jbl.1414.2022.4.
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Abstract While many commentators take Ezek 8:14 at face value, ancient Near Eastern parallels call this understanding into question. Both East and West Semitic sources indicate that mourning rituals for a goddess’s dead consort were carried out in state-sponsored temples that symbolized the goddess. Since this does not accord with what is known about the Jerusalem temple in the early sixth century BCE, it is probable that the visionary writer of verse 14 has projected onto the temple observances for the dying god that did not belong to it. There are indications, however, that his mourning rites were also observed in less formal settings. Women were prominent participants in these popular rituals (as they were in funeral observances in general). It is likely, therefore, that the author of verse 14 knew of mourning rites for a dead god observed in Judah outside of the temple context. Since Ezekiel indicted illegitimate cultic activities that took place throughout the nation for defiling the central sanctuary, the vision of ritual mourning for Tammuz buttressed the prophet’s claim that YHWH had decided to abandon the temple. As it is uncertain that women in Judah called the dead god “Tammuz,” the use of that divine name may come from Ezekiel.
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Siregar, Christian. "Menyoal Jenis Kelamin Allah dalam Perspektif Teologi Feminis: Menuju Teologi yang Lebih Berkeadilan terhadap Perempuan." Humaniora 6, no. 4 (2015): 433. http://dx.doi.org/10.21512/humaniora.v6i4.3372.
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Gender inequality is often regarded as a divine creation (everything comes from God, or commonly known, already by nature). This is where the Christian theology actually gets a touchstone. Because theology should be a critical reflection religion on factual issues faced by the public, so that it should talk not only about the concept of invicible God, but also that metaphysical translated into social issues—particularly women's issues. At that point, theology of woman is a theology which explores the feminine aspects of God for the sake of gender equality. This study attempted to trace the theological dimensions of women as well as exploring the feminine attributes of God so that gender equality can be realized, or at least theology does not fold its eyes, or theology is to be fair to the existence of woman. This research is a literature study using representative literature data and relevant to the object of research. Research used philosophical approach with descriptive-analytic-critical method by doing interpretation, extrapolation, the meaning of the data in reaching a conclusion. Results showed that the lowering of woman feminine quality is equivalent to neglect the feminine quality of God. On that basis, gender discrimination actually has no theological justification, but is a denial of the reality of God as a whole. The reason is gender relations are impressively has been represented by God.
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Sudarmanto, Gunaryo. ""SELF SPIRITUAL THERAPY” KRISTEN SUATU KAJIAN INTEGRATIF TEOLOGI SISTEMATIKA, PASTORAL KONSELING DAN EMOTIONAL SPIRITUAL QUOTIENT (ESQ)." Jurnal Misioner 2, no. 1 (2022): 20–66. http://dx.doi.org/10.51770/jm.v2i1.46.
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Covid-19 Pandemic has created many personal problems among Christians. Christian Counsellor has not able to cover it through onsite and online ministry. Believers have to face their problem by themselves. So that they need to have ability to treat themselves by Self Spiritual Therapy. The purpose of this research is to design theological foundations in relationship with counselling pastoral principles and ESQ. To reach the aim, this research uses Qualitative approach with inductive mind and Phenomenological paradigm. The method that be used is ‘exegetic biblical theology-systematic theology’ through literature study, observation and questionnaire. The result shows that believers have ESQ that supported by Anthropological, Theological, Christological, Pneumathological, Ecclesiological, Biblical dan Eschatological approaches. Man is the image and likeness of God who have spirit, so that they able to make relationship with God. Because of sin the ability has destroyed. Christ restores the image of God through his role as the Great Therapist. The Holy Spirit applies and Christ work. He becomes Pharacletos for believers. The believers is the body of Christ. They have an unseparated relationship with Christ. So that they can tell their problems to Him. By the Biblical foundations and eschatological hope, the believers can use their faith, prayer and word of God to make Self Spiritual Therapy. Church and Christian Counsellor need to know and socialize the principles and practice Self Spiritual Therapy. They can train Counselors and bilievers.
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Blankholm, Joseph. "Retirement Without God: Activism and Community Among Secular People Over 60." Innovation in Aging 4, Supplement_1 (2020): 441. http://dx.doi.org/10.1093/geroni/igaa057.1426.
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Abstract There are more than 1,400 nonbeliever communities in the United States and well over a dozen organizations that advocate for secular people on the national level. Together, these local and national groups comprise a social movement that includes atheists, agnostics, humanists, freethinkers, and other kinds of nonbelievers. Despite the fact that retired people over 60 dedicate most of the money and energy needed to run these groups, the increasingly vast literature on secular people and secularism has paid them almost no attention. Relying on more than one hundred interviews (including dozens with people over 60), several years of ethnographic research, and a survey of organized nonbelievers, this paper demonstrates the crucial role that people over 60 play in the American secular movement today. It also considers the reasons older adults are so important to these groups, the challenges they face in trying to recruit younger members and combat stereotypes about aging leadership, and generational differences that structure how various types of nonbeliever groups look and feel. This paper reframes scholarly understandings of very secular Americans by focusing on people over 60 and charts a new path in secular studies.
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Nicolas, Djone Georges. "Integrated Quality Management for the Existence of Pastoral Ministries at the Bethel Church of Indonesia Parakletos." Quantitative Economics and Management Studies 3, no. 6 (2022): 914–20. http://dx.doi.org/10.35877/454ri.qems1068.
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The Covid-19 pandemic still ongoing today is a challenge and a struggle for every area of human life without exception. For example, business life is disrupted because of economic problems. Politically, the tension between one nation and another affects market prices and impacts basic needs and the sustainability of people's lives. Likewise, pastoral service activities have undergone a total change since the pandemic, resulting in some church services not functioning properly. For example, some worship services were shifted from building to house in a face-to-face to virtual style. This study aims to analyze the role of integrated quality management in the existence of pastoral ministry today, using a descriptive qualitative method approach with an Integrated Quality Management (MMT) system. The author collects data through observation, interviews, and literature documentation at the Bethel Church of Indonesia Parakletos Taman Palem Lestari, Cengkareng, West Jakarta. As a result, Integrated Quality Management is very important. It is a central need in customer satisfaction in this day and age, so church leaders must open up and realize that change is a certainty that not only has to be faced but will be better if anticipated by continuously innovating and creating in the grace of God.
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Sanni, John Sodiq. "In the Name of God? Religion, Silence and Extortion." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (2021): 71–86. http://dx.doi.org/10.4314/ft.v10i1.5.
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This article critically analyses the role religion (I refer here to Islam and Christianity) has played in promoting silence and extortion in Africa with particular reference to Nigeria. In my philosophical analysis, African and Western literatures will guide my reflection on religion, the role it played in advancing the colonial agenda and its use in today’s African societies. This analysis seeks to present a case for the position that the colonial debris of disempowerment, injustices, manipulation, and extortion are still very much part of African society. They have only assumed new outlooks and language, thus plunging many Africans into silence in the face of what is often presented as sacred and unknown. The desired aim of this article is to present a philosophical critique of religion by comparing it with existing use of religion in Africa, especially Nigeria.
 Keywords: Religion, Christianity, Extortion, Silence, Nigeria, Injustice
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Zucker, David J. "Three Faces of Eve." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 4 (2019): 187–97. http://dx.doi.org/10.1177/0146107919877638.
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Biblical Eve eats of the Tree in the midst of the garden (Genesis 3:6), the tree which God described earlier as “the tree of the knowledge of good and evil” (Genesis 2:9, 16–17). How those acts are understood by three very different sources—in literature of the Late Second Temple period and beyond, in rabbinic thought, and in the view of contemporary/feminist thought—is the basis of this article.
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Rahayu, Ratih. "TINJAUAN PSIKOLOGI SASTRA TERHADAP TOKOH UTAMA NOVEL REMBULAN TENGGELAM DI WAJAHMU KARYA TERE LIYE." TELAGA BAHASA 5, no. 1 (2019): 127. http://dx.doi.org/10.36843/tb.v5i1.125.
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This paper described the main character of the novel Rembulan Tenggelam Di Wajahmu (The Moon Drowning In Your Face/RTDW) Tere Liye works of literature, especially in terms of the psychology of Sigmund Freud's theory of psychoanalysis. The main character in this novel is Ray or Rehan Rejana. Stories in RTDW inner turmoil dominated by the main character. The main character of this novel narrated given the pportunity to travel about his past in order to answer five questions in his life. At the beginning, Ray's id appears dominant and looks incapable of being offset by his ego and superego. There are times when Ray's id appears and becomes dominant. There are times when Ray can not accept reality and feel God is not being fair to him and likes to snatch the happiness of good people. Behind all forms of protest to God, the main character superego of RTDW is still present especially when looking at the moon. It is said that Ray was given a chance five days before his death to control the dominance of his id so that finally id, ego, and superego him go hand in hand.
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Kessler, Samuel J. "“My Father’s Face”: Judaism, God, and Ritual Practice in Philip Roth’s Everyman, Indignation, and Nemesis." Studies in American Jewish Literature (1981-) 41, no. 1 (2022): 34–59. http://dx.doi.org/10.5325/studamerijewilite.41.1.0034.
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This article is about the occurrence and centrality of distinctly Jewish ideas and ritual practices in Philip Roth’s Nemesis (2010), Indignation (2008), and Everyman (2006). In these three novels, Roth constructed characters whose existential crises most often come during or when meditating upon moments of Jewish ritual or Jewish theological expression, and what emerges is that the when, where, and how moments in which Roth’s protagonists interact with Judaism are particularly Judaic. When they are practicing Jewish ritual or speaking in Jewish terms, Roth’s characters end up creating meaning through what Stephen Kepnes calls the great theatrical performance of Judaism.
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El Saffar, Ruth. "Three Faces of God: Traces of the Trinity in Literature and Life. David L. Miller." Journal of Religion 68, no. 1 (1988): 124–25. http://dx.doi.org/10.1086/487745.
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Ajay, Makwana. "COLORISM IN TONI MORRISONS GOD HELP THE CHILD." International Journal of Advanced Research 9, no. 10 (2021): 450–53. http://dx.doi.org/10.21474/ijar01/13565.
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The present paper has been specifically designed to scrutinize the aspect of colorism in Toni Morrisons well acclaimed novel God Help the Child. African American literature is an academic body of writing produced by African descendants residing in America. The literary canon of African- American literature emerged in late part of 18th century in oral forms like sermon, gospel, music, jazz, blues and spirituals. African American writers have deliberately expressed their painful agony, racial segregation, social injustice and ill treatment which they tolerated in white American society. Toni Morrison was a prolific female novelist of African-American literary writing. Morrisons eleventh novel God Help the Child prominently deals with colorism, racism and child abuse. Conceptually, the term Colorism was coined by Alice Walker to address the superiority of lighter or white skin over the dark. Colorism has its genetic roots in racism because without racism the standardization of color conflict would not be exist. The novel unfolds the story of Bride, also known as Lula Ann who is born with dark black color. She receives ill treatment by her own parents and gets negative rejection because of having black skin. Brides dark color ruins her golden childhood period. Louis Bridewell rejects Bride from accepting as his baby. Similarly, Sweetness breeds Bride with harsh treatment and cruelty. The research study will primarily focus on to address the color conflict faced by child protagonist Lula Ann.
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RIYANTO, FX EKO ARMADA. "Praksis Pengharapan di Masa Sulit." Seri Filsafat Teologi 31, no. 30 (2021): 1–34. http://dx.doi.org/10.35312/serifilsafat.v31i30.155.
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In this article, the author sheds light on the theme of “hope” in three sections, namely: the praxis of hope, hope in Emmanuel Levinas’ philosophy, and hope in the theology of Johann Baptist Metz. Despite its crucial role in human existence, hope is rarely discussed in philosophy. Difficult life events, such as this covid-19 pandemic, challenge us reflect more deeply on hope. The author emphasizes that hope should be treated as “a faithful friend”, not merely as an abstract concept. With hope along the journey, we are empowered to survive in the midst of suffering, to face the waves of anxiety, and to transcend our frailty. By taking inspiration from Levinas’ philosophy and Metz’s theology, the author underlines that genuine hope encourages people to open themselves to God and the other(s).
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Kusumawati, Debi Debora, and Joko Prihanto. "Aspek-aspek dalam Menyusun Bahan Ajar Komsel: Suatu Usulan bagi Gereja Penyebaran Injil Majalengka." SANCTUM DOMINE: JURNAL TEOLOGI 11, no. 1 (2021): 19–36. http://dx.doi.org/10.46495/sdjt.v11i1.109.
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Cell group is one of the most basic forms of service that must be developed by the church in helping the congregation it serves so that it becomes more mature and grows in the knowledge of God. In addition to praise, prayer, and worship, teaching is an important thing in the conduct of cell groups. In connection with teaching, the church must prepare teaching materials that are relevant to the needs of cell grup members. The goal is to make cell grup members more interested in participating in cell groups, and to become more mature in God and able to face the challenges of life that they are facing.The research method used is library research. This method collects data and information in the form of documents, data archives and other literature information. This paper is expected to help churches in developing cell group's services so that the church has a strong concept in compiling teaching materials that are relevant to cell group's members. This paper will discuss the nature of cell group, the importance of teaching materials relevant to cell group members, the biblical basis of teaching materials relevant to cell group members, and ends with concepts in compiling teaching materials in cell group.
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Sibtain, Masroor, Asad Javed, Talha Aslam, and Zafar Iqbal. "DIASPORIC AND CROSS-CULTURAL IDENTITIES IN PAKISTANI FILM KHUDA KE LIYE (IN THE NAME OF GOD)." Humanities & Social Sciences Reviews 9, no. 3 (2021): 1123–29. http://dx.doi.org/10.18510/hssr.2021.93120.
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Purpose: The study aims to identify the various diasporic identities, hybrid identities, and identity crisis analyses of a Pakistani film, ‘Khuda Kay Liye’ released on July 20, 2007, written, directed, and produced by Shoaib Mansoor. 
 Method: The present study is qualitative by nature and interpretive by approach. The researchers collected the primary data from the film watching it profoundly. The secondary data was collected from the various relevant articles published in periodicals/journals to build the theoretical argument—analyzing the data utilizing the thematic analysis technique. 
 Main Findings: This qualitative analysis enlightens more significant issues about diaspora and identities in the focused film. Individuals in the film represent themselves distinctive living in another society, culture, or religion, practicing their native (Pakistani) cultural norms and ideologically. Moreover, as a subordinate ethnic group, specifically Muslim characters in the film, face discrimination and oppression. Through qualitative discussions based on excerpts dealing with socio-cultural behavior, the researchers concluded that diasporic identities constitute the core thematic content of the film.
 Application of the Study: The study would be significant for understanding diasporic and hybrid identities. The academic researcher may adopt the theoretical framework of the present research to employ it on the other genres of Pakistani literature to find the diasporic identities and identity crises. The teachers of Pakistani literature would also seek help to understand and teach the concepts analyzed in the research.
 The Study’s Originality: The study is contemporary as it employs conceptual, theoretical frameworks to explore the diasporic features in a film.
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ОСІНЧУК, ЮРІЙ. "Церковнослов’янська лексика зі семантикою ‘Бог; Божа особа’ у староукраїнських текстах". Studia Slavica Academiae Scientiarum Hungaricae 64, № 2 (2021): 383–96. http://dx.doi.org/10.1556/060.2019.64211.
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The present paper is based on materials of different genres and different styles of Ukrai- nian written monuments of the 16th and the 17th centuries (acts, court documents, wills, deeds, documents of church and school fraternities, chronicles, works of religious, polemi- cal and fiction, memos of scientific and educational literature, liturgical literature, episto- lary heritage, etc.) which are included in the source database of the Dictionary of Ukrainian language of the 16th century and the first half of the 17th century and its unique lexical card index, which is stored at the Ukrainian Language Department in the I. Krypiakevych Institute of Ukrainian Studies of the National Academy of Sciences of Ukraine (Lviv). The composition and structural organization of Church Slavonic lexemes meaning ‘God; God’s face’ as well as their origin and history are studied.It was found that the register of this vocabulary included more than fifty phonetic and graphic Church Slavonic elements expressing the concept of ‘God; God’s face’ different in word-forming structure. The main attention is paid to the etymological analysis of the studied tokens, which was primarily to clarify their semantic etymon. It is established that the analyzed Church Slavonicisms are mostly semantic loans from the Greek language, which preserved their semantics from ancient times to the Old Ukrainian period.It is observed that some studied tokens often act as core components of various two-, three-, or four-membered lexicalized phrases. The most active multifunctional core com- ponent was the token Lord. It is established that fixed phrases and phraseologisms are of different types in structure, mostly two-component noun + adjective phrases (sporadically, there are other lexical-grammatical models, too: “noun + noun”, “preposition + adjective”). Much less observable are three-component formations (“noun + verb + pronoun“, “verb + pronoun + noun“) and four-component models (“verb + preposition + pronoun + noun”).It was found that the Church Slavonic words attested in the Ukrainian memos of the 16th and the 17th centuries did not undergo significant semantic changes in the process of formation of religious vocabulary. Some Church Slavonicisms have gone through a partial semantic modification, and some have acquired new semantics due to fixed phrases. Some words that point to God’s face are characterized by polysemy and synonymy.The evolution of the analyzed Church Slavonicisms is different. Some of them have survived to our time and are actively used in the Ukrainian literary language or dialects, while others function only in a special area: in the church practice of the Byzantine rite (Orthodox Church of Ukraine, Ukrainian Greek Catholic Church).
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Goyal, Dr SB, Eka Purnama Harahap, and Nesti Annggraini Santoso. "Analysis of Financial Technology Implementation on The Quality Of Banking Services in Indonesia: SWOT Analysis." IAIC Transactions on Sustainable Digital Innovation (ITSDI) 4, no. 1 (2022): 77–82. http://dx.doi.org/10.34306/itsdi.v4i1.573.
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It is widely expected that Indonesian banks will significantly improve their services to reach a broader range of customers, especially those in the 3T region. However, only a tiny percentage of the contacts to companies in the 3T region is made by Indonesian banks. In the face of this issue, he prepares and conducts his SWOT analysis of FinTech policies to improve Indonesian banking services, especially by extending their offerings to a more significant segment of Indonesian society. Stakeholders in the banking industry can better understand the importance of good bank governance based on fear of God and respect for others when managing internal and external assets encompassing all banking aspects. This study explores relevant banking literature to learn more about the SWOT (Strengths, Weaknesses, Opportunities and Threats) of implemented financial techniques on the quality of banking services in Indonesia in the digital age
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Schreiber, Stefan. "Der Mensch im Tod nach der Apokalypse des Mose Eine frühjüdische Anthropologie in der Zeit des Paulus." Journal for the Study of Judaism 35, no. 1 (2004): 49–69. http://dx.doi.org/10.1163/157006304772913087.
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AbstractIn the Apocalypse of Moses the themes of the protoplasts' death and of God's mercy with Adam are dominant. The anthropological views, however, are ambivalent: man as a unity, or a dichotomy of body and soul. In the literary setting of the document as a whole, traditio-historical solutions are not satisfying. On the background of the use of the key terms σ μα, πνε μα and ψυχ in the Septuagint, the author of the Apocalypse does not provide a clear anthropological system, but articulates the "self," the "life" of man as owed to God. Avoiding the dualistic picture of man common in Greek philosophy, he is guided by the biblical view of man as a unity in order to strengthen the reader's hope in a life after death in the face of negative earthly conditions. This has consequences, for example, for the theological diversity in Early Judaism, or for the dilemma of the empty tomb of Jesus.
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Sihombing, Roma. "PASTORAL KONSELING BAGI ORANG SAKIT." Jurnal Teologi Cultivation 3, no. 2 (2019): 89–98. http://dx.doi.org/10.46965/jtc.v3i2.270.
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AbstractHuman life which is very complex with all its activities adds to the problems that must be faced which tend to plunge into pain and stress. The servants and administrators of the church today are not only required to be able to deliver the word of God, but also must be able to provide pastoralcounseling services. This study aims to examine and understand howpastoral counseling is for the sick. The method used is a qualitative methodor library research, with the research strategy analyzing various literatures related to the title of this paper. This research found, how pastoral counseling for sick people, so they can be helped and recovered from the disease they experienced. Services can be done in various ways such as, door-to-door visits, face-to-face meetings, which are carried out by thecounselor by: understanding (understanding attitude of the counselor), andResponding (giving constructive responses). Pastoral counseling for the sickwill be better if we remember that counselors take part in the work of Godand his body in this world to penetrate the isolation and alienation of thesick. Therefore, pastoral counseling will be better if we remember that thefocus of pastoral care is the person we are accompanying.Keywords: Pastoral Counseling, the Sick
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Poliakov, Nikolai S. "“My Rap Is a Prayer but with a Razor in the Mouth”: Religious Themes in Russian Rap." Study of Religion, no. 3 (2019): 110–16. http://dx.doi.org/10.22250/2072-8662.2019.3.110-116.
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The paper presents the analysis of religious themes in the lyrics of Russian rap artists. The songs of such musical groups and artists as “Kasta”, Detsl, FACE, Husky, Noize MC, “Sol’ Zemli”, “25/17” are considered. The article proves that rap in Russia has become a significant cultural phenomenon, and the lyrics of rap artists can be interpreted as poetry, inscribing it in the tradition of Russian literature. The article demonstrates that in Russian rap we can find such religious themes as God-seeking, anti-clericalism, criticism of religion as an institution, philippics against its individual representatives, a premonition of the coming Apocalypse, expressing a general sense of impending disaster. Musicians sensitively capture the atmosphere of the era and reflect it in their lyrics. Despite the fact that rap is a new form of art, in the world’s poetic tradition, dating back to the biblical texts, is reflected the works of Russian rap musicians, and at the same time it has a clear and sharp social character.
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Gea, Yanti Imariani. "Iman Orang Percaya dalam Menghadapi Tantangan dan Pergumulan Hidup." IMMANUEL: Jurnal Teologi dan Pendidikan Kristen 1, no. 1 (2020): 25–32. http://dx.doi.org/10.46305/im.v1i1.4.
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Faith is an attitude of heart and obedience that is full of confidence in God's Word in any situation and condition. This paper focuses on the faith of believers when facing life's challenges and struggles, both internal and external. And how they face calmly, relying on God so that in the end he will rise from the challenges and struggles and will experience victory with God. Therefore, if every believer has true faith, the believer will live and live his days without fear, worry, anxiety, in facing various challenges and struggles in life. This paper is described based on the facts that exist and use the Bible and other literature relating to the problem as a source of writing.
 
 Abstrak
 Iman adalah sikap hati dan ketaatan yang penuh keyakinan kepada Firman Allah dalam situasi dan kondisi apapun. Tulisan ini fokus kepada iman orang percaya saat menghadapi tantangan dan pergumulan hidup, baik bersifat internal maupun bersifat eksternal. Dan bagaimana mereka menghadapi dengan tenang, mengandalkan Tuhan sehingga pada akhirnya akan bangkit dari tantangan dan pergumulan tersebut dan akan mengalami kemenangan bersama Tuhan. Oleh karena itu, apabila setiap orang percaya memiliki iman yang sungguh sungguh, maka orang percaya akan hidup dan menjalani hari-hari dengan tidak takut, kuatir, cemas, dalam menghadapi berbagai tantangan dan pergumulan hidup. Tulisan ini diuraikan berdasarkan kenyataan yang ada dan menggunakan Alkitab serta literatur lain yang berkaitan dengan permasalahan sebagai sumber penulisan.
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Situmorang, Merri Natalia. "Pendidikan Kristen dan Karakter." JURNAL KADESI 3, no. 2 (2021): 28–50. http://dx.doi.org/10.54765/ejurnalkadesi.v3i2.2.
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The basis of Christian ethics in living together and working is not in rules, but in God's unchanging character. As the image and likeness of God, humans have good social and relational relationships with one another. The problem in this research is that the damage to humans due to sin makes humans no longer able to have the character that comes from God in achieving their life goals and in living together. Humans face many challenges in life so that there is competition for millions of people in a place (Gen. 3: 17-19). Humans throw each other down, hate, jealousy, bribes, injustice happen everywhere. This research uses descriptive theoretical qualitative research methods through literature and biblical studies. The benefit of this research is that through the Christian Religious Education process, Christians are active in teaching and learning the truth of God's Word, teaching God's people that in Christ man is a new creation (Ephesians 2:10) to do good deeds. The conclusion in this research is that with a mind and conscience renewed by Christ, it is possible for humans to develop the world of creation and life together with honesty, holiness, justice and love. Man in Christ finds himself stronger and can bring honor to his Creator. God's character is reflected in the character life of Christians in fulfilling God's purposes. This Christian character cannot be obtained simply through shortcuts but can only be obtained through the process of Christian education.
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Meyer, Barbara Hochstetler. "Marguerite de Navarre and the Androgynous Portrait of Francois Ier*." Renaissance Quarterly 48, no. 2 (1995): 287–325. http://dx.doi.org/10.2307/2863067.
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Celluy qui dit ta grace, eloquence & scavoirNe estre plus grands que humains, de pres ne t'a peu veoirEt à qui ton parler ne sent divinitéDe termes et propos n'entend la gravità.De l'Empire du Monde est ta presence digne,Et ta voix ne dit chose humaine, mais divine.Combien doncques diray l'Ame pleine de grace,Si outre les Mortelz tu as parolle et Face?Clement Marot, EpigrammePoem Bestowing upon François IER the essence of divinity was not a flattering aberration but an example of imagery that became emblematic of his long reign. As Anne-Marie Lecoq has shown in her incisive analyses of many laudatory illuminated treatises and poems and extravagant royal entries with theatrical enactments, the king was glorified by an allegorical symbolism often intricately interwoven with Christian typology as deemed appropriate, indeed necessary, for “un roi très chrétien” who was the brave, virtuous, pious elect of God.
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Yundianto, Devie, Muhammad Khatami, and Muhammad Fikri. "Belajar Islam Itu Penting: Studi Deskriptif-Komparatif Kesejahteraan Spiritual Antara Pemuda yang Melihat Kajian Secara Daring dan Yang Melihat Kajian Islam Secara Tatap Muka." JPPP - Jurnal Penelitian dan Pengukuran Psikologi 9, no. 1 (2020): 27–33. http://dx.doi.org/10.21009/jppp.091.05.
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The digital age is an era that facilitates human in many ways, including learning in Islam. The ease in getting internet access and great curiosity in Islamic teaching make the community, especially young people can get qualified Islamic Lecturer (Ustadz) lectures in just one click, like Youtube (online). On the other hand, there are some experts who say that in Islamic Learning, individual should immediately come face to face in attending the lecture and have a lot of friends to motivate the learning (offline). Islamic learning has been viewed as a tools in rasing the faith to God (Allah); in the deity that cannot be seen, in which the spiritual well being is the one of helping indicators in comprehending life. Spiritual well-being is a variable of social psychology and positive psychology that supports a person in understanding the meaning of life and one's belief in a power greater than oneself. Some literature reveals some discussions with his religion, then getting closer to Allah. Quantitative research methods were used in this study. The sample consisted of 100 people consisting of 15 to 24 years with a convenience sampling technique. The data that has been analyzed found that there is no difference in Spiritual Well Being among Youth participating in Islamic lecture both online and offline
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Singgih, Emanuel Gerrit, and Nindyo Sasongko. "Mati dan Bangkit Bersama Kristus." Indonesian Journal of Theology 5, no. 2 (2019): 178–93. http://dx.doi.org/10.46567/ijt.v5i2.25.
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What is “spirituality”? The term finds wide usage in the literature today, yet its meaning remains nebulous. One crucial problem lies in how precepts and propositions are maintained as truth, oftentimes becoming obstacles for the flourishing of authentic spirituality. In our reading of Colossians 2:16–3:4, we see the challenges Colossian Christians faced as stemming not from what has been termed the “Colossian heresy,” but rather from what we are calling the “Colossian orthodoxy.” Those who were enthusiastically eager in spiritual matters built stumbling blocks for the spiritual growth of others. In contrast, the epistolary author underscores for the Colossian church just how important is their union with Christ, which must be manifest in their everyday lives. We contend that authentic spirituality relies upon the love of God for the people of God, not on religious precepts.
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Heath, Malcolm. "Greek Literature." Greece and Rome 65, no. 1 (2018): 103–8. http://dx.doi.org/10.1017/s0017383518000013.
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Asya Sigelman can write spectacularly well. Recently I've been spending a lot of time with Longinus (a.k.a. almost anyone but Longinus), and there were points in Pindar's Poetics of Immortality which made me think: Longinus would have appreciated that! It helped that Sigelman's theme is immortality – which she rightly insists does not, for Pindar, mean indefinite temporal extension: it is realized in a perhaps momentary achievement of godlike excellence (2–3). And prophecy is ‘not simply accurate prediction’ but the ‘god-like vision’ with which poets, as well as prophets, are endowed (5), along with the ability to share that vision: ‘it is just such sharing that we encounter in Pindar's epinicians’ (6). Longinus, too, speaks of the vision of godlike authors (35.2). But the line of argument which reading Longinus had primed me to expect is not the one the one that Sigelman actually takes. She sets her face firmly against ‘extrapoetic’ circumstances and objectives (9), and insists on reading ‘intrapoetically’ (11). She is concerned with how all that is extrapoetic ‘becomes the stuff and substance of immortality within and by means of the ode, right before the eyes of the song's audience, regardless of which epoch this audience belongs to’ (10). (Note, in parenthesis, ‘eyes’: Sigelman only once remembers that audiences have ears [136]: a very un-Longinian oversight.) One might ask: can the conditions of reception really be disregarded? The question turns out to be otiose (or, rather, the prompt to the question turns out to be misleading), since Sigelman's poet, victor and audience are ‘exclusively…intrapoetic characters’ (11). From this we can infer that when she says that ‘Pindar structures his adjectives and myths in such a way as to keep constant focus on the song's ongoing work of crafting itself from within’ (14), she is not referring to Pindar, but to an intrapoetic homonym. Yet if the song is crafting itself from within, what structuring is left for the intrapoetic poet (a product, presumably, of the song's self-crafting) to do? ‘The epinician is always…structured as an address of the intrapoetic “I” of the poet to the intrapoetic “you” of the concentric, progressively widening circles of victor, family, clan, polis, and Hellas’ (56). The intrapoetic poet has a structuring function only as one of the structuring devices that the poem uses to compose itself. And the poem is strikingly self-obsessed: ‘the core underlying structure of Pindar's song is preoccupied with revealing and displaying the creative poetic effort whereby the song comes to be’ (83): that is (since this Pindar is ex hypothesi intrapoetic), whereby the song brings itself into being by means of its own ‘perpetual self-construction’ (84). When ‘Pindar lays bare and demands appreciation of his arduous poetic labor’ (85), it is not easy to believe that Sigelman is keeping her exclusively intrapoetic promise. But acquitting her of inconsistency entails convicting her of the ontological extravagance of a poem that is ‘a living creature engrossed in the ongoing process of creating itself’ (120), which, as Aristotle impishly said of Plato's Forms, is ‘empty verbiage and poetic metaphors’ (Met. 1.9, 991a20–2) or meaningless ‘tum-ti-tums’ (An. post. 1.22, 83a32–4). Nor, I confess, could I make much sense of her account of the semantics of attributive and predicative adjectives (22–3), which leads to the claim that a story cast in the shape of an attributive adjective (i.e. as a relative clause) is not really a narrative. Semantically, such a story unfolds itself, much as how in the phrase ‘beautiful woman’ the beauty of the woman is not something we are informed about by an external agency, but something that the noun ‘woman’ discloses about itself. (27, emphasis in original)
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Parihala, Yohanes. "Menggali makna keluarga Allah dalam dunia Alkitab dan surat Efesus: analisis historis-biblis." Kurios 7, no. 1 (2021): 149. http://dx.doi.org/10.30995/kur.v7i1.237.
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This study aims to find the historical and theological vision of the Church’s concept as the household of God. Historically, the idea of family or household was a heritage of ancient society. Theologically, the idea was related to God in Jesus Christ as a cornerstone and foundation for the Christian community living in the world. This concept is very relevant as the way for Christians to face various crises in life. This research uses qualitative research methods through a literature study approach. The data analysis uses the historical-theological criticism, which starts from the idea of family and household in the New Testament world, covering the context of Israel in the Bible, Greco-Roman society, and New Testament writings, then interpretation the meaning of the community of the believer as the household of God in Ephesians 2:19. Argumentatively, I argue that the idea of God’s household has a strong influence on the relevance of being Church today in addressing various social problems, both problems of life crises and social inequalities, as well as various conflicts.
 
 Abstrak
 Kajian ini bertujuan untuk menemukan visi teologi-historis konsep persekutuan beriman sebagai keluarga Allah. Secara historis, gagasan keluarga atau rumah tangga telah mengakar di dalam konteks masyarakat di masa lampau. Secara teologis, konsep ini dihubungkan dengan Allah di dalam Yesus Kristus, yang dimaknai sebagai batu penjuru dan dasar dari kehidupan komu-nitas Kristen hingga di masa kini. Gagasan ini masih tetap relevan sebagai jalan bagai umat Kristen merespons berbagai persoalan dan krisis dalam kehidupan. Penelitian ini menggunakan metode kualitatif dengan pendekatan studi kepustakaan. Analisis data menggunakan metode kritik historis-teologis yang dimulai dengan analisis konsep keluarga atau rumah tangga di dalam dunia Perjanjian Baru, meliputu konteks Israel dalam Alkitab, masyarakat Yunani-Romawi, tulisan-tulisan PB, dan penafsiran makna komunitas beriman sebagai keluarga Allah di dalam Efesus 2:19. Secara argumentatif, penulis menegaskan bahwa konsep keluarga Allah sangat relevan dan mempunyai dampak bagi keberadaan gereja hingga di masa kini, terutama dalam menghadapi berbagai persoalan sosila, krisis kehidupan, dan berbagai konflik.
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Daud, I. Kadek Agustono. "Gereja dalam Gerakan Misi Di Indonesia." Jurnal Teologi Kontekstual Indonesia 2, no. 2 (2022): 1. http://dx.doi.org/10.46445/jtki.v2i2.440.
Full textAbstract:
Kehidupan kristiani diciptakan Allah bukan untuk hidup menyendiri akan tetapi untuk saling bergereja. Melalui kehidupan bergereja tersebut akan tercipta suatu pengalaman sekaligus persoalan. Akan tetapi dengan adanya peran gereja dalam melakukan gerakan misi, tentu Allah memiliki tujuan bahwa anak-anak-Nya akan mencapai suatu kedewasaan, iman yang kuat dan bertumbuh sehingga mampu menghadapi berbagai pengajaran sesat. Dalam penulisan ini, metode yang digunakan oleh penulis ialah studi literatur dengan memanfaatkan beberapa sumber seperti buku, jurnal, dan sumber-sumber lainnya. Gereja memiliki beberapa peran penting dalam gerakan misi khususnya di Indonesia. Peran penting gereja dalam gerakan misi ini ialah mejadi terang bagi banyak bangsa, serta mampu memimpin dengan menjadikan misi dan penginjilan sebagai tujuan utama dari kepemimpinan tersebut. Selain itu, dalam menjalankan gerakan misi tersebut, gereja perlu mempertimbangkan beberapa hal diantaranya ialah perintisan gereja-gereja baru. Perintisan gereja-gereja baru tersebut menunjukkan bahwa Allah memampukan setiap angggota-Nya untuk menjalankan panggilan-Nya.The Christian life was created by God not to live alone but to church with each other. Through the life of the church will create an experience as well as problems. However, with the church's role in carrying out missionary movements, of course God has a goal that His children will reach maturity, strong faith and grow so that they are able to face various false teachings. In this writing, the method used by the author is a literature study by utilizing several sources such as books, journals, and other sources. The church has several important roles in the mission movement, especially in Indonesia. The important role of the church in this missionary movement is to be a light for many nations, and to be able to lead by making missions and evangelism the main goal of the leadership. In addition, in carrying out the missionary movement, the church needs to consider several things, including the planting of new churches. The planting of new churches shows that God enables each of His members to carry out His calling.
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Noor, Triana Rosalina, and Isna Nurul Inayati. "PENDIDIKAN AGAMA BAGI LANSIA DI GRIYA WERDHA (SEBUAH PERSPEKTIF PENDIDIKAN ISLAM DAN PSIKOLOGI)." Ar-Risalah: Media Keislaman, Pendidikan dan Hukum Islam 19, no. 1 (2021): 141. http://dx.doi.org/10.29062/arrisalah.v19i1.574.
Full textAbstract:
Islamic education is important to be given through the cultivation of religious values from prenatal to old age. This is because in old age, it is a time when man has a developmental duty to draw closer to God. Not all elderly people spend their old time together with their families at home, but there are elderly people who have to spend the rest of their life in a griya werdha. The social services provided in griya werdha are not only physical, but also spiritual. The research method used is the study of literature, namely conducting the process of studying books, theories that exist to be related to the topic of religious soul development in the elderly. The results of this study show that through Islamic religious education, the elderly will be helped to be able to heed the feelings of helplessness and waste felt through activities that increase the spirituality that exists. This means that even in the elderly stage, the elderly can still perform their functions and roles appropriately based on their status in the situation and conditions they face.
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Shamim, Amna, and Amina Muazzam. "Positive Emotions Scale: Construct Development and Validation." Pakistan Journal of Psychological Research 35, no. 3 (2020): 429–54. http://dx.doi.org/10.33824/pjpr.2020.35.3.23.
Full textAbstract:
The purpose of the paper was to develop an indigenous and comprehensive scale to measure positive emotions and to establish its psychometric properties. In the first phase, the item pool of 40 items was generated by an in-depth review of literature, focus groups, and semi-structured interviews. Content Validity Index (CVI) was established on 6 expert’s ratings. The total scale CVI calculated was .84. Pilot study was conducted (n = 50) on the preliminary scale to measure its face validity. In the second phase, internal consistency and dimensionality of scale was empirically measured through Exploratory Factor Analysis (N = 273). Ten factors (i.e. Joy, Hope, Gratitude, Compassion, Gratitude towards God, Satisfaction, Awe, Inspiration, Love, and Humor) emerged. In the third phase, to confirm the factor structure of the Scale the Confirmatory Factor Analysis (N = 174) was run. Psychometric properties were established (α = .96). In the final phase, the convergent and discriminant validity was established by using Positive and Negative Affect Schedule (Watson, Clark, & Tellegen, 1988). Finally, the Positive Emotions Scale, measuring ten main constructs of positive emotions was constructed.
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Hanfi, Muneer Ahmed, Dr Liaqaut Ali Sani та Muhammad Akram Rakhshani. "براہوئی حروف تہجی و املا نا وئیل آک". Al-Burz 9, № 1 (2021): 103–17. http://dx.doi.org/10.54781/abz.v9i1.88.
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 Man created language for his necessities and God gifted him with the ability of listening, speaking and perceiving with the help of speech and auditory organs. Resultantly, he created the language (a noble act) because of which God rewarded him with the honor of being 'supreme creature. but when we study the structure of language, two things are significant: the first and foremost is the natural thing with which he shares his intense feelings to his fellow beings, and second is the literature which enlightens the next generations and helps the language reach its destinations. The cause is same with the Brahui Language .it is an ancient language. Its literary era starts from 709 AC. it evolves from Heroghalefi manuscript to Roman, Khat- e-Nask, Sindhi, Afghani and Persian. Since the alphabets of Brahui language are unacceptable, its literature faces a great deal of difficulties in its text. for example, there is a huge difficulty of dictation, for Brahui literary figures failed to structure, specify, or get its alphabet accepted. so different literary figures use different 'Brahui Phonetic Alphabets' which is deteriorating the question of dictation. So it is not easy to solve the conundrum of dictation here. 
 
 
 
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Leonov, Ivan S., and Dorota Walczak. "MOTIF OF THE ICON IN THE STORY BY BORIS SPOROV “MONK-THE SAVIOR”." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 58 (2020): 245–57. http://dx.doi.org/10.37816/2073-9567-2020-58-245-257.
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The paper discusses the nature and role of the icon`s motif in Boris Sporov’s story “Monk-The Savior”. It analyzes artistic parameters allowing to attribute this work to missionary prose (the evolution of a hero, a combination of crisis and choice-situations, the specifics of a false choice), focusing on the complex spiritual path of a person overcoming moral crisis and taking the path of reconciliation with God. The author explores the inner world of story`s main character, Ivan Korovin, displays his gradual refusal to protest against the Divine Providence, which is made possible through the knowledge of basics of icon painting. The study results in revealing that, at the first stage, the image of Christ the Punisher dominates the character’s consciousness, which is reflected in Ivan`s iconographic images of the Savior made without hands. At a later stage, the face of Christ the Punisher acquires a new shade — Christ the Sufferer, which partly draws together the hero, who had undergone moral and physical pain, and his Creator. Salvation through iconography is not a new motif to the Russian literature: B. F. Sporov remains here within the framework of the established tradition. The paper also establishes ideological and artistic parallels between the story “Monk-The Savior” and the works of Russian classical literature (Nikolai Gogol, Fyodor Dostoevsky), as well as the cinematography (Andrei Tarkovsky’s film “Andrei Rublev”).
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Setiawan, Tjutjun, Andreas Joswanto, Tan Lie Lie, and Simon Simon. "Kajian Alkitab Terhadap Fenomena Ibadah Metaverse." JURNAL LUXNOS 8, no. 2 (2022): 145–61. http://dx.doi.org/10.47304/jl.v8i2.223.
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Abstract: Metaverse offered a virtual world where each member could interact with one another without face-to-face. Metaverse digital technology has drawn the churches’ interest to utilize it as an option for virtual worship. The existence of metaverse in churches has gradually led to less interaction among believers. Was it true that metaverse made the church ministry easier? What does the Bible say about the metaverse? This research used a literature study in which the function of the church was studied and how it related to the metaverse, a virtual space device. The conclusion is that the digital technology of the metaverse could not always be used in Christian worship. Biblical facts assign the believers' meetings (face-to-face) as an option and priority in communion. The Bible does not reject digital developments but requires believers and church leaders to be critical and wise in facing technological developments to improve the ministry and not to take people away from God and fellow believers because of technological devices. Abstrak: Metaverse menyajikan sebuah dunia virtual di mana setiap anggota dapat saling berinteraksi tanpa harus melakukan tatap muka secara langsung. Teknologi digital metaverse sudah mulai diminati gereja untuk digunakan sebagai opsi dalam melakukan ibadah virtual. Kehadiran metaverse dalam gereja secara perlahan menyebabkan berkurangnya interaksi bagi sesama orang percaya. Benarkah metaverse memudahkan pelayanan gereja? Bagaimana kajian Alkitab terhadap metaverse? Penelitian ini menggunakan metode studi pustaka di mana fungsi gereja dikaji dan bagaimana relevansinya dengan perangkat ruang virtual metaverse. Kesimpulan yang didapat bahwa tidak selalu teknologi digital metaverse dapat dipergunakan dalam hal ibadah Kristiani. Fakta Alkitab menempatkan pertemuan-pertemuan orang percaya (tatap muka) sebagai opsi dan prioritas dalam suatu persekutuan. Alkitab tidak menolak perkembangan digital, namun menuntut orang percaya dan pimpinan gereja untuk bersikap kristis dan bijak dalam menghadapi perkembangan teknologi agar dapat memajukan pelayanan, bukan sebaliknya membawa manusia menjauh dari Allah dan sesama karena perangkat teknologi.