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Journal articles on the topic 'General revelation'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Glyn SJ, Justin. "Revelation and love." Pacifica: Australasian Theological Studies 28, no. 2 (June 2015): 176–91. http://dx.doi.org/10.1177/1030570x16651651.

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

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Langer, Richard. "General Revelation, Science and integration: Objections and opportunities." Christian Education Journal: Research on Educational Ministry 16, no. 3 (September 13, 2019): 425–44. http://dx.doi.org/10.1177/0739891319874452.

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Recent controversies over integrating modern science and Scripture have led to faculty firings and wholesale changes in academic programs. An underlying question is the relationship between science and general revelation. This article argues that modern science and general revelation are not the same but the relationship between them depends upon the approach one takes to the object of general revelation. The article concludes with guidelines for integrating general and special revelation faithfully.

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GRAY, JEAN. "REVELATION." Academic Medicine 77, no. 6 (June 2002): 561. http://dx.doi.org/10.1097/00001888-200206000-00016.

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4

Rafia, Mohamad. "الوحي بين مقاصده ومطالبه من خلال نظرية المنهاج النبوي للإمام عبد السلام ياسين." Maʿālim al-Qurʾān wa al-Sunnah 16, no. 1 (June 1, 2020): 86–107. http://dx.doi.org/10.33102/jmqs.v16i1.185.

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

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Monette, Connell. "A Mystery of Revelation: ‘Caedmon’s Hymn’ and the Quran." Comparative Islamic Studies 4, no. 1-2 (June 9, 2010): 131–46. http://dx.doi.org/10.1558/cis.v4i4.1-4.2.131.

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This article examines (as an analogous pair) the narrative in Venerable Bede’s account of ‘Caedmon’s Hymn’, and in Ibn Hisham’s account of the Prophet’s first revelation at Mt Hira (Q 96:1-5). The author examines their respective manuscript traditions, their general narrative structures, and the issue of thematic or formulaic parallels in the angelic revelations themselves. The essay concludes with a discussion of the problems in assigning possible explanations for the analogous traditions.

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6

ZURER, PAMELA. "RHODOPSIN REVELATION." Chemical & Engineering News 78, no. 32 (August 7, 2000): 11. http://dx.doi.org/10.1021/cen-v078n032.p011.

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7

Miller, Robert D. "Myth as Revelation." Articles spéciaux 70, no. 3 (August 31, 2015): 539–61. http://dx.doi.org/10.7202/1032791ar.

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This essay explores how myth functions as a means of revelation in Scripture. It first clarifies a definition of myth, and then discusses the appearance of myth in the Old Testament. Not only is myth found in the Bible, but its presence is of great importance. Considering the various functions of myths in general, it becomes indispensable that myth form a part of the inspired canon. Revelatory myth is essential, especially today. Finally, this essay considers how one might recapture an appreciative reception of biblical myths.

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8

Kenny, Peter. "Biblical revelation." Physics World 14, no. 10 (October 2001): 20–22. http://dx.doi.org/10.1088/2058-7058/14/10/25.

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9

Mwita, Alexander. "An Evaluation of Karl Barth’s Encounter Revelation and the View of God." EAST AFRICAN JOURNAL OF EDUCATION AND SOCIAL SCIENCES 1, no. 1 (June 3, 2020): 57–64. http://dx.doi.org/10.46606/eajess2020v01i01.0006.

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This paper aimed at evaluating Karl Barth’s theology of encounter revelation and the view of God in relation to the Christian theology of the knowledge of God. It employed literary approach of research that involves bibliographic data in four sections. The first section discussed a brief history of Karl Barth. The second section is an overview of the doctrine of revelation, both general and special revelation. Section three discussed Karl Birth’s view of God in the context of encounter revelation. The fourth section evaluated Karl Barth’s view of encounter revelation in relation to the knowledge of God. This study concluded that the encounter revelation is not the only way of knowing God. Though God reveals Himself fully through the person of Jesus Christ, He also reveals Himself in through general (Universal) and special (particular) revelation.

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Linker, Damon. "Heidegger's Revelation." American Behavioral Scientist 49, no. 5 (January 2006): 733–49. http://dx.doi.org/10.1177/0002764205282221.

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11

Shepardson, Andrew I. "General Revelation and the God of Natural Theology." Philosophia Christi 21, no. 1 (2019): 207–13. http://dx.doi.org/10.5840/pc201921119.

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In Who’s Afraid of the Unmoved Mover? Postmodernism and Natural Theology, I defend natural theology against its postmodern evangelical detractors, including Myron Bradley Penner. Penner rejects natural theology because it attempts to ground knowledge of God in human reason, and he claims that my treatment of Acts 17:16–34 is fatal to my argument. However, Penner does not engage my explication of the doctrine of general revelation. The catastrophic effects that Penner perceives turn out to be only against a straw man of the version of natural theology that I defend.

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Sutanto, Nathaniel Gray. "Neo-Calvinism on General Revelation: A Dogmatic Sketch." International Journal of Systematic Theology 20, no. 4 (October 2018): 495–516. http://dx.doi.org/10.1111/ijst.12333.

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13

Emon, Anver. "Where Revelation is Silent." Bulletin for the Study of Religion 39, no. 1 (April 28, 2010): 17–22. http://dx.doi.org/10.1558/bsor.v39i1.005.

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My general line of research concerns the relationship between reason and authority in Shari’a. In particular, I am currently completing a book on Islamic natural law theories, in which I provide an analysis of how premodern Muslim jurists theorized about the authority of reason as a source of Shari’a norms where source-texts (e.g. Qur’an and Sunna) are otherwise silent.

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Hackett, Richard. "Research or revelation." Lancet 341, no. 8859 (June 1993): 1522–23. http://dx.doi.org/10.1016/0140-6736(93)90646-x.

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Abdullah, Abdul Karim. "Rehabilitation of the Knowledge of Revelation." Al-Mada: Jurnal Agama, Sosial, dan Budaya 4, no. 2 (July 28, 2021): 181–96. http://dx.doi.org/10.31538/almada.v4i2.1443.

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Muslims rose to prominence by following revelation. They faded by following tradition. For tradition is a reflection of revelation. How did tradition eclipse revelation? Tradition began to contend with revelation for attention. First, the tradition cast doubt on the ability of reason to “explain” revelation. To enhance its prestige, tradition presented itself as “equal” to revelation. As a result of the inclusion of tradition in revelation, the meaning of “revelation” changed. Revelation was no longer restricted to the word of God; it would in addition encompass the reports of men. This had an effect on the Muslim civilization. For in the longer term, tradition did not merely “supplement” revelation. It went on to “judge,” replace and even abrogate parts of revelation. Traditions – the words of persons – replaced the words of God. Thus, renewal requires rescuing revelation from weak traditions. This entails the assistance of reason, which was similarly sidelined by tradition. People were expected to follow tradition even against reason. Hence, renewal requires the affirmation of the pre-eminence of revelation in relation to reason and tradition. Tradition, for its part, requires being consigned to its role as the actualization of revelation in practice rather than its “judge” or “abrogator.”

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Sommers, Christina. "The Feminist Revelation." Social Philosophy and Policy 8, no. 1 (1990): 141–58. http://dx.doi.org/10.1017/s0265052500003782.

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In the Proceedings of the American Philosophical Association for the fall of 1988, we find the view that “the power of philosophy lies in its radicalness.” The author, Tom Foster Digby, tells us that in our own day “the radical potency of philosophy is particularly well-illustrated by contemporary feminist philosophy” in ways that “could eventually reorder human life.” The claim that philosophy is essentially radical has deep historical roots.Aristotle and Plato each created a distinctive style of social philosophy. Following Ernest Barker, I shall call Aristotle's way of doing social philosophy “whiggish,” having in mind that the O.E.D. characterizes ‘whig’ as “a word that says in one syllable what ‘conservative liberal’ says in seven.” Later whigs shared with Aristotle the conviction that traditional arrangements have great moral weight, and that common opinion is a primary source of moral truth. The paradigm example of a whig moral philosopher is Henry Sidgwick, with his constant appeal to Common Sense and to “established morality.” On the more liberal side, we have philosophers like David Hume who cautions us to “adjust [political] innovations as much as possible to the ancient fabric,” and William James who insists that the liberal philosopher must reject radicalism.In modern times, many social philosophers have followed the more radical example of Plato, who was convinced that common opinion was benighted and in need of much consciousness-raising. Looking on society as a Cave that distorted real values, Plato showed a great readiness to discount traditional arrangements. He was perhaps the first philosopher to construct an ideal of a society that reflected principles of justice, inspiring generations of utopian social philosophers.

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17

Trogdon, Kelly. "Revelation and physicalism." Synthese 194, no. 7 (March 3, 2016): 2345–66. http://dx.doi.org/10.1007/s11229-016-1055-7.

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Azizy, Jauhar, and Muhammad Sairi. "AL-QUR’AN ANTARA WAHYU AURAL DAN KODIFIKASI ‘UTHMĀNĪ." ILMU USHULUDDIN 5, no. 2 (October 3, 2019): 93–111. http://dx.doi.org/10.15408/iu.v5i2.12456.

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This study will begin by discussing the history of the Qur’an, the Qur’an as a revelation, the history of the writing of the Qur’an and the content of the discussion of the Qur’an. By describing what the initial scriptures were written about and when the general codification of the Koran was agreed upon became the main global reference, it could be understood by educated people, especially the laity. As we already know that the Koran in general is initially a complex thing, meaning that the process of occurrence requires stages that are not instantaneous. Various concepts related to the scriptures, such as “God, Angels, Revelations, Prophets,” are often understood as taken forgranted. Likewise the process of revelation of the Qur’an, such as narration, writing, gathering and opening, is often not a concern. This paper intends to discuss the Qur’an from a Historical-Theological perspective. Other things accepted in dogma, such as God's word, verse structure, spelling, and structure of the text, are questioned again by positioning in the historical context at the time the revelation was revealed and then written. The emphasis of this paper is on the process of sacralization of the Koran having a long journey and intersecting with the historical events of the Muslims between the aural and the codification of ‘Uthmānī. Briefly, outlining the history of revelation and writing of the Koran becomes a “holy book” for religious communities. The process of sacralization of the "holy book" cannot be separated from the increasingly mature written tradition of human life that is complex. But does not deny the tradition of previous writings, such as the Bible or books of the Jews and Christians. Because the tradition of writing al-Qur’an is imitating from previous books. Is that right?.

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19

Marion, Jean-Luc, and Brian W. Becker. "Thinking Elsewhere." Journal for Continental Philosophy of Religion 1, no. 1 (April 5, 2019): 5–26. http://dx.doi.org/10.1163/25889613-00101002.

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Abstract This essay traces the phenomenon of revelation beginning with the humblest (sports), to the most personal (love), to the most exalted (religion). Through this analysis, we discover several qualities of revelation: it reveals itself from itself, reveals a new world to me, and reveals another me to myself and to others. Turning to divine Revelation, a further set of concepts is uncovered: the witness who encounters a Revelation without understanding it, a resistance to the testimony of the witness, and a paradox that provokes this resistance by exceeding expectations. These qualities make Revelation both more intelligible and meaningful. For, while holding an exceptional privilege, divine Revelation nonetheless remains in continuity with phenomenality in general and, in arriving from elsewhere by its own initiative, it opens my eyes to the unfolding of its unseen reserves.

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20

Ingram, John A. "Modern and Postmodern Issues in Christian Psychology: An Integrative Transmodern Proposal." Journal of Psychology and Theology 25, no. 3 (September 1997): 315–28. http://dx.doi.org/10.1177/009164719702500301.

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The conflicts between modern and postmodern viewpoints are being energetically presented and debated, yet much confusion remains. Each system, especially in its extreme form, is incomplete without some aspects of the other. Argument for a preliminary model that includes combined interactive aspects of both modern and postmodern paradigms is advanced. Integrative ramifications of considering special revelation, general revelation, and personal revelation as mutually influencing and interacting dynamic aspects of reality are described in a final comprehensive model.

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Mian, Marcellina, Jacquelyn Jay, and Elaine MacLachlan. "THE REVELATION CLINIC." Pediatric Emergency Care 7, no. 5 (October 1991): 316. http://dx.doi.org/10.1097/00006565-199110000-00043.

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22

Hammond, Norman. "Maya: revelation and re-evaluation." Antiquity 89, no. 348 (December 2015): 1503–10. http://dx.doi.org/10.15184/aqy.2015.141.

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Maya archaeology is flourishing; across three millennia, four countries and an impressive range of intellectual and practical approaches, the eight books under review here make that point well. One is the ninth edition of a deservedly successful book for a general readership, one the catalogue of the first Maya exhibition to be held in Britain in nearly half a century. A further volume deals with sites in the northern Maya lowlands of the Yucatan Peninsula, another with those in the eastern lowlands, the former British colony of Belize. Two are site-specific: the major city of El Perú-Waka’ in the southern lowland Maya heartland of El Petén, Guatemala, and the idiosyncratic élite centre of Cacaxtla in central highland Mexico where Maya influence on the famous murals is both striking and puzzling. Finally, two have a scientific bent: collections of papers on bioarchaeology/population studies and archaeoastronomy respectively. All draw their evidence, and their illustrations, largely from the Classic Period (AD 250–900), although there are forays into both the Preclassic (1200 BC–AD 250) and Postclassic (AD 900–1500+).

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23

Sansan Ziaul Haq. "Fenomena Wahyu Al-Quran." Jurnal Al-Fanar 2, no. 2 (February 28, 2020): 113–32. http://dx.doi.org/10.33511/alfanar.v2n2.113-132.

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Some Western scholars argue that the Qur’an is a historical text that reflects Muḥammad’s reflection on the socio-cultural dynamics of seventh-century Arab society. In the hands of several modern Muslim scholars, the assumption of the historicity of the Qur’an is used as a basis for contextual reinterpretation, although in general they still acknowledge its divinity. This paper intends to conceptualize the phenomenon of Qur’anic revelation through an analysis of the chronology of its revelation as explained in sīrah nabawiyyah. Through this analysis, it can be concluded that the process of Qur’anic revelation was external, did not originate from the Prophet Muhammad’s idea. Its revelation is a transcendent process as well as the concept of revelation understood in every religious tradition, even though it is intended for human benefit. The assumption of the historicity of Qur’anic revelation does not get strong support from sīrah’s data.

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Nelson, Thomas K. "The Revelation of Personhood." National Catholic Bioethics Quarterly 9, no. 4 (2009): 725–36. http://dx.doi.org/10.5840/ncbq20099410.

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25

Lamont, John. "Stump and Swinburne on Revelation." Religious Studies 32, no. 3 (September 1996): 395–411. http://dx.doi.org/10.1017/s0034412500024434.

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In his important book Revelation: From Metaphor to Analogy, Richard Swinburne has proposed a comprehensive account of the nature of Christian revelation. This account has been criticized by Eleonore Stump. Stump has raised objections to Swinburne's views on biblical interpretation, and to his deistic view of revelation. I will argue that her objections to his views on biblical interpretation are ill-founded. Her criticism of a deistic conception of revelation is justified, but the alternative that she offers to such a conception is unsatisfactory. I will suggest a different alternative, and argue that Swinburne's general account would be improved if he incorported it.

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Schramm, David. "From Genesis to Revelation." Physics World 6, no. 12 (December 1993): 51–52. http://dx.doi.org/10.1088/2058-7058/6/12/33.

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27

Butterworth, Charles. "Revelation and Political Philosophy." American Journal of Islam and Society 10, no. 2 (July 1, 1993): 249–50. http://dx.doi.org/10.35632/ajis.v10i2.2511.

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This is a "work in progress" presentation based on mearch I am nowconducting about the development of Islamic political philosophy duringthe classical period of Islam. My contention is that a better understandingof that tradition puts the current debate about Islamic fundamentalism orresurgence into a new perspective. Behind the sensational, popular demandsfor greater adherence to the strictures of the revealed law of Islamlies an issue of fundamental importance: how divine revelation is to beunderstd and interpreted for political guidance. Those who developedIslamic political philosophy spoke directly to this issue and did so in amanner that merits the attention of contemporary Muslim activists, scholarsinterested in Islam, and thoughtful human beings in general. Theythought clearly about the relationship between religious belief andpolitical practice because they addressed the issue ditectly and withoutpreconceptions. Consequently, whatever our religious and cultural origins,we can benefit greatly from their teaching.One of my goals is to refocus current social science scholarship whileengaging Muslim scholars in debate on topics they deem urgent. Lately,there have been many, perhaps too many, reports and prognostics concerningthe success of resurgent Islam as well as the challenges it posesto Middle Eastern and western regimes. Such studies invariably talkabout, rather than with, those calling for greater attention to Islamic preceptsand practices; they presuppose and reinforce an attitude of "us" and"our valued' vetSUS "them" and "their values." Such a posture not onlyfosters antagonism and misunderstanding, it also ignores the way Muslimsare now addressing this complex phenomenon.Indeed, for almost a decade, Muslims trained in the West have beeninvestigating how western learning, especially the social sciences, illuminatestraditional Islamic sciences and vice versa. This task addresses, atthe highest level, the issue behind the call for application of the Shari'ahand offers the best Contemporary possibility of achieving some kind ofintercultural understanding. It offers those interested in western and Islamicculture a unique opportunity to delve mare deeply into another cultureand thereby understand the other and their own culture better.Another goal is to investigate how philosophers within the classicalperiod of Islam understood revelation and its outward manifestationprophecy-to influence political life. While mast scholars recognize the ...

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Verdier, Daniel. "Sanctions as revelation regimes." Review of Economic Design 13, no. 3 (November 15, 2008): 251–78. http://dx.doi.org/10.1007/s10058-008-0054-7.

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Tyler, Tamisha. "God’s Wider Presence: Reconsidering General Revelation, by Robert K. Johnston." PNEUMA 40, no. 3 (October 16, 2018): 447–49. http://dx.doi.org/10.1163/15700747-04003025.

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Xie, Dong, Chunling Xu, and Anmin Wang. "General coarsened measurement references for revelation of a classical world." Chinese Physics B 25, no. 11 (November 2016): 110302. http://dx.doi.org/10.1088/1674-1056/25/11/110302.

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31

Watts, Jonathan. "Tainted-blood revelation shocks Japanese." Lancet 352, no. 9127 (August 1998): 554. http://dx.doi.org/10.1016/s0140-6736(05)79270-9.

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Bezard, Erwan, Thomas Boraud, Bernard Bioulac, and Christian E. Gross. "Presymptomatic revelation of experimental Parkinsonism." NeuroReport 8, no. 2 (January 1997): 435–38. http://dx.doi.org/10.1097/00001756-199701200-00012.

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33

Hart, Curtis W. "Creative Nonfiction: Narrative and Revelation." Journal of Religion and Health 48, no. 2 (December 9, 2008): 217–23. http://dx.doi.org/10.1007/s10943-008-9229-3.

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34

Díaz, Amelia, Eugenia Infanzón, and Ángela Beleña. "Ex post-facto study of long-term stress in a sample of adoptees." Anales de Psicología 32, no. 1 (December 25, 2015): 9. http://dx.doi.org/10.6018/analesps.32.1.184541.

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In this work we study the impact of relinquishment and the adoption process in posttraumatic symptoms and stressful life events in a group of 55 adults that were adopted as children after the Spanish Civil War (1936-1939). The effects of institutionalization, maltreatment and traumatic revelation of the adopted status have also been studied. No significant differences were found between institutionalized and non-institutionalized adoptees in posttraumatic symptomatology and stressful life events frequency. However, maltreated adoptees scored significantly higher in intrusion, arousal and stressful life events frequency than non-maltreated. Similar differences were found in the comparison between adoptees with and without traumatic revelation; those adoptees who suffered traumatic revelation presented significantly higher intrusion, arousal and stressful life events frequency than those who did not suffer traumatic revelation. Traumatic revelation, alone or in association with maltreatment, seems to play an important role in posttraumatic symptoms in the sample studied.

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Wood, Jonathan. "Orbit and Axis: Carl F. H. Henry on Revelation and Education." Perichoresis 17, no. 3 (July 1, 2019): 63–82. http://dx.doi.org/10.2478/perc-2019-0022.

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Abstract Carl F. H. Henry serves as a fruitful resource for the integration of faith and learning. The central issue in Christian scholarship is to properly associate the revelation of God with the knowledge of God’s world across all academic disciplines. The particular effort of this article is to demonstrate the clarity Henry provides as it relates to general revelation, special revelation, and knowledge explored in a comprehensive university setting. Building on Henry’s clarity, an orientation of knowledge to Jesus Christ, a proposal for the resulting vision for Christian scholarship, and habits of Christian educational institutions follows.

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36

O'Riordan, Tim. "Valuation as Revelation and Reconciliation." Environmental Values 6, no. 2 (May 1, 1997): 169–83. http://dx.doi.org/10.3197/096327197776679149.

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Che, Xiaogang, and Tilman Klumpp. "Entry Deterrence in Dynamic Second-Price Auctions." American Economic Journal: Microeconomics 8, no. 2 (May 1, 2016): 168–201. http://dx.doi.org/10.1257/mic.20140137.

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We examine a dynamic second-price auction with independent private values and sequential costly entry. We show that delayed revelation equilibria exist in which some buyers place coordinated low early bids. These buyers revise their bids to reflect their true valuations just prior to the end of the auction. Compared to the benchmark immediate revelation equilibrium, in which buyers bid their valuations immediately after entry, fewer high-value bidders enter on expectation in the delayed revelation equilibria. Delayed revelation of buyer values decreases social welfare, but is necessary for bidders to have a strict participation incentive. (JEL D44, D82, D83)

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38

Prebish, Charles S., and Peter Masefield. "Divine Revelation in Pali Buddhism." Journal of the American Oriental Society 108, no. 2 (April 1988): 333. http://dx.doi.org/10.2307/603682.

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39

Manogu, Ridwanta. "A Theological Review of Approaching Models in the Dialog of Faith and Science." Diligentia: Journal of Theology and Christian Education 1, no. 1 (September 30, 2019): 25. http://dx.doi.org/10.19166/dil.v1i1.1889.

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<p>Scholars have been proposing numerous models in “reconciling” faith and science. All proposed models, generally, could be categorized into four approaches: conflict, independence, dialogue, and integration. Since models in approaching the dialog of faith and science, basically, express presuppositions of how someone view reality. In this essay, therefore, these models are reviewed in the light of how Christians should comprehend the reality through the Scripture: God reveals Himself in two ways, general and special. General revelation is the world as His creation, and special revelation is the His words that have been written in the Bible. Special revelation, fundamentally, is a metaphysical framework for Christians to understand God’s creation. As the result, approaching model which cohere to biblical concept of one truth is integration model, which is, as some scholars call, the reconstruction or paradigmatic approach.</p>

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40

Sutanto, N. Gray. "Gevoel and Illumination: Bavinck, Augustine, and Bonaventure on Awareness of God." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 3 (June 2, 2021): 265–78. http://dx.doi.org/10.1177/10638512211016240.

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This essay offers a reflection that seeks to clarify and complement Steven Duby’s God in Himself, especially on the natural awareness of God. First, in response to Duby’s assessment of Bavinck’s critique of certain forms of natural theology, I draw particularly from Cory Brock’s recent monograph on Bavinck’s critical appropriation of particular strands of post-Kantian romantic philosophy in order to articulate the affective dimensions of general revelation. This explains Bavinck’s preference for the term “general revelation” over “natural theology,” for the former emphasizes humanity’s pre-categorical dependence on God’s revealing work internal to the human psyche, manifesting as the feeling (gevoel) of dependence. Second, then, following Bavinck’s own connection of Schleiermacher to Augustine’s turn to the subject, I provide a retrieval of Augustine’s and Bonaventure’s accounts of illumination, which escalates the agent’s dependence on God’s revelation to a maximal degree.

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Bowden, Anna M. V. "Getting Jesus off the altar: Undoing atonement readings in Revelation." Review & Expositor 118, no. 1 (February 2021): 54–61. http://dx.doi.org/10.1177/0034637321998617.

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The interpretive history of Revelation is overrun with descriptions of Jesus as a sacrificial lamb. Yet, John never uses the popular phrase to describe him. By drawing attention to four significant omissions in the text, I argue against atonement readings of “the Lamb” in Revelation. Revelation is not a theological treatise on the meaning of the cross. It feeds questions about power and violence and admonishes the seven churches against participation in their imperial context. John’s slaughtered lamb, therefore, does not evoke a paschal sacrifice; it points to Rome’s penchant for violence. Joining the other bloodied bodies in Revelation, the lamb’s blood further incriminates Rome. Everywhere one looks in John’s depiction of empire, violence lurks. Finally, the only altar in Revelation is the heavenly altar, and this altar is not a place for sacrifice. The heavenly altar is a place where the laments of the suffering are heard, a place for worshipping God, and a place where Rome will meet its judgment. John’s Jesus is not a self-sacrificing spiritual savior; he bears witness to the bloodthirsty, massacre-loving beast-of-all-beasts. Churches must choose their allegiance.

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Plassmann, Florenz, and Nicolaus Tideman. "REVELATION MECHANISMS AND ALLOCATIVE EFFICIENCY." Economic Inquiry 57, no. 4 (May 16, 2019): 2147–62. http://dx.doi.org/10.1111/ecin.12799.

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Sudarmanto, Gunaryo, and Dina Elisabeth Latumahina. "Encountering the Religious Radicalism Movement Through Reconstructing the Multicultural Theology and Its Implication For Christian Leaders in Indonesia." Analisa: Journal of Social Science and Religion 5, no. 01 (July 29, 2020): 87–105. http://dx.doi.org/10.18784/analisa.v5i1.1023.

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This research aims to create a harmonious relationship among different religions in Indonesia. This aim is reached through reconstructing a multicultural theology based on biblical understanding. The multicultural theology is a biblical principle that be constructed in balancing between Old Testament and New Testament, between general revelation and special revelation. By exposing the general revelation based on theocentric dimension, we found general principles about how to make a good relationship among people in their differences, according to God’s perspective. At the same time, multicultural theology also exposes particular revelation principles centered upon the Christocentric dimension. This research is a qualitative study with a library approach. Data is analyzed by interpretation, critical thinking, and truth and healthy consideration based on the primary source. We found a Christian value to be a foundation to make the relationship in harmony with other people. For this purpose we are proposing a theological framework designed from Biblical principles, covering the following: (1) Cultural Mandate, (2) Human Nature, (3) Theological principles: God’s Sovereignty, God’s Providence and God’s Justice, (4) Incarnation, (5) Universal Soteriology (6) Present Theocracy, (7) Church Nature and (8) Eschatological Multiculture. Christian leaders are central people that must create a relationship with other people in harmony. Through this way, the Christian leaders can engage the religious radicalism by doing good things and togetherness in social work.

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Gozlan, Marc. "Revelation of Mitterrand's illness causes furore." Lancet 347, no. 8996 (January 1996): 250. http://dx.doi.org/10.1016/s0140-6736(96)90415-8.

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Martinez-Vazquez, Jorge, and Mark Rider. "A Revelation Approach To Optimal Taxation." Public Finance Quarterly 24, no. 4 (October 1996): 439–63. http://dx.doi.org/10.1177/109114219602400402.

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Lee, Eugenia Yujin, and Wonsuk Ha. "Auditors’ response to corporate fraud: evidence from audit fees and auditor turnover." Managerial Auditing Journal 36, no. 3 (July 7, 2021): 405–36. http://dx.doi.org/10.1108/maj-12-2019-2515.

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Purpose This study aims to examine how auditors respond to the revelation of clients’ corporate fraud. Design/methodology/approach This study uses an ordinary least squares estimation to examine how audit fees and audit turnover change after the revelation of corporate fraud. Findings After a client discloses fraudulent activities, average audit fees significantly increase due to an increase in audit hours, rather than in audit premiums. Both new and continuing auditors increase audit hours for fraud firms, but only new auditors charge higher audit fees for the increased effort. In addition, when auditors are designated by regulators following the revelation of fraud, audit fees and premiums increase, but audit hours do not. Finally, auditor turnover becomes more frequent after the revelation of fraud. Overall, the findings suggest that auditors update their assessment of audit risks after fraud revelation and, thus, adjust their audit pricing and client acceptance decisions. Practical implications The study provides regulators and audit practitioners with insights into how to audit contract characteristics and regulatory intervention (auditor designations) affect auditors’ response to increased audit risks. Originality/value The study contributes to the auditing literature and practice by providing evidence on how auditors respond to the revelation of fraudulent activities and how their response depends on their ability to determine audit fees. Moreover, we provide novel evidence that audit contracting characteristics and regulatory requirements result in different responses of auditors toward changes in audit risks.

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Aleksandrova, Tatiana. "The Syncretic Revelation of John of Gaza." Scrinium 16, no. 1 (October 19, 2020): 147–57. http://dx.doi.org/10.1163/18177565-00160a19.

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Abstract This paper suggests that John of Gaza’s poem Tabula Mundi which is in general considered to be an ekphrasis of a real picture that had once adorned winter baths in Gaza or Antioch, actually reflects the author’s personal cosmological beliefs and is an ekphrasis in form only. In the poem there are parallels both with the mystical narratives of the ascent to heaven, and with Christian apocalyptic teachings. However, John of Gaza’s ʻrevelationʼ is not about the end of the world, but about its infinity and wise structure. The form of ekphrasis may have been chosen for the sake of disguise, since in the time when John lived, the views reflected in his poem may have been considered heretical.

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Moss, Candida R., and Liane M. Feldman. "The New Jerusalem: Wealth, Ancient Building Projects and Revelation 21–22." New Testament Studies 66, no. 3 (June 5, 2020): 351–66. http://dx.doi.org/10.1017/s0028688520000053.

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Scholarly interpretations of the descent and description of the New Jerusalem in Revelation 21–22 have tended to evaluate the city against biblical and extra-canonical descriptions of the Jerusalem Temple, apocalyptic accounts of heaven and ancient utopian literature in general. While some have noted the ways in which the New Jerusalem parallels the description of Babylon elsewhere in the Apocalypse, no one has yet considered the ways in which the New Jerusalem mimics, mirrors and adapts the excesses of elite Roman architecture and decor. The argument of this article is that when viewed against the backdrop of literary and archaeological evidence for upper-class living space, the luxury of the New Jerusalem is domesticated and functions to democratise access to wealth in the coming epoch. The ways in which Revelation's New Jerusalem rehearses the conventions of morally problematic displays of luxury can partially explain later patristic discomfort with literalist readings of this passage.

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Bridgman, Laird P., and William M. Mcqueen. "The Success of Alcoholics Anonymous: Locus of Control and God's General Revelation." Journal of Psychology and Theology 15, no. 2 (June 1987): 124–31. http://dx.doi.org/10.1177/009164718701500203.

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The success of the Alcoholics Anonymous (AA) program for non-Christian members is a source of cognitive dissonance for Christians. Where does the power to change come from for these individuals, since AA does not emphasize a personal relationship with Christ? This article proposes that the research data demonstrates that it is the alcoholic's change from an internal to an external locus of control (LOC) regarding his/her drinking behaviors which accounts for the success of the AA program. A dual LOC theory, one LOC for drinking behaviors and one LOC for life events in general, is proposed to explain some of the conflicting data in the research Additionally, some issues for integration and future research are presented.

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Zimmer Johnson, Lydia, and Michael J. Ruiz. "A revelation in colour and sound." Physics Education 48, no. 1 (December 14, 2012): 10–11. http://dx.doi.org/10.1088/0031-9120/48/1/f01.

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