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Journal articles on the topic 'God God (Christianity)'
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1
Masson, Robert. "Saving God." Horizons 31, no. 2 (2004): 239–71. http://dx.doi.org/10.1017/s0360966900001547.
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ABSTRACTThomas Sheehan has made the “atheological” charge that “Christianity's original sin is to think it is about God,” but there is a different lesson to take if attention is paid to the metaphoric dimension of the ways Aquinas, Rahner, Heidegger and even Sheehan himself think and speak about God. If there is an original fault from which Christianity must be saved, it has as much to do with the conception of what is happening when Christianity thinks and speaks, as it does with the conception of what this speaking and thinking is about.
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McKim, Denis. "God & Government." Ontario History 105, no. 1 (July 31, 2018): 74–97. http://dx.doi.org/10.7202/1050747ar.
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This article focuses on a debate that raged in Upper Canada during the early and mid-nineteenth century over the degree to which civil authorities should assume responsibility for promoting societal virtue. Supporters of state-aided Christianity, many of whom were Tories, clashed with critics of close church-state ties, many of whom were Reformers. The catalyst for this conflict was the Clergy Reserves endowment. Drawing on works that situate British North American affairs in an expansive interpretive framework, this article maintains that the Upper Canadian debate over state-aided Christianity was subsumed within a larger conflict regarding the church-state relationship that originated in early modern England and played itself out across the North Atlantic World.
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Ismail, Roni. "KONSEP WAHYU MENURUT SAKSI-SAKSI YEHUWA." RELIGI JURNAL STUDI AGAMA-AGAMA 14, no. 1 (August 22, 2018): 1. http://dx.doi.org/10.14421/rejusta.2018.1401-08.
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In the mainstream Christianity, revelation of God manifests in Jesus Christ, in his blood and flesh. Jehovah's Witnesses, as a sect in Christianity, believes that the revelation or word of God is fully Bible, and not Jesus as in the mainstream Christianity. Bible is revealed by God directly so it is accurate. It is also belived as The Book of God's Thought because was written in His guidance. This concept of revelation has serious implications to the dogma of the Trinity. Based on Bible, Jehovah's Witnesses believes that God is not the Trinity, but God is One God and One Person named Jehovah. Jesus also is not part of the Trinity. Indeed Jesus is believed as God's word, but as a speaker of God. He is also believed as the son, as God fiirst creation. by God. Therefore, Jesus is a creature of Jehovah and is not God, so is not part of the Trinity.
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TACHIN, PHILIP. "Do Judaism, Islam, and Christianity Worship the Same God? A Reformed Theological Perspective." Unio Cum Christo 3, no. 1 (April 1, 2017): 127. http://dx.doi.org/10.35285/ucc3.1.2017.art11.
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Abstract: It Is Debated Whether Judaism, Christianity, And Islam Worship The Same God. That They Share The Same Roots In Abraham, The Father Of Faith, Makes Some, Including Christian Scholars, Conclude That They Worship The Same God. The Question Turns On The Real Substance Of Worship And Its Approval By God. Drawing From The Classical Reformed View, We Make A Logical And Exegetical Argument That Judaism, Christianity, And Islam May Have Shared The Same Broad Categories About Their Supreme Deities, But Conclude That They Actually Do Not Worship The Same God. That True Worship Of God Is Trinitarian And Christ Centered, Which Is Unique About Christianity, Makes It Impossible To Admit That The Three Religions Worship The Same God.
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Hick, John. "God and Christianity according to Swinburne." European Journal for Philosophy of Religion 2, no. 1 (March 21, 2010): 25–37. http://dx.doi.org/10.24204/ejpr.v2i1.349.
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In this paper I discuss critically Richard Swinburne’s concept of God, which I find to be incoherent, and his understanding of Christianity, which I find to be based on a pre-critical use of the New Testament.
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Radner, Ephraim. "God is no thing: coherent Christianity." International Journal for the Study of the Christian Church 16, no. 2 (April 2, 2016): 162–66. http://dx.doi.org/10.1080/1474225x.2016.1193679.
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Faber, Roland. "Whitehead's God and the Bahἄí Concept of the Manifestation of God." Process Studies 49, no. 2 (2020): 147–87. http://dx.doi.org/10.5840/process20204928.
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This article continues a long history within process thought of multi-religious engagement and analysis of the concept of God. Specifically, this article will move beyond the classical "big five" religions of Judaism, Christianity, Islam, Hinduism, and Buddhism so as to explore in detail the relationship between Whitehead's philosophy/theology and several thinkers and concepts in the Bahἄí faith, especially the concept of the "Manifestation" of God.
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Galliford, Mark. "'God Never Like the Corroboree'." Cultural Studies Review 9, no. 1 (September 13, 2013): 206–11. http://dx.doi.org/10.5130/csr.v9i1.3593.
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Chappell, T. D. J. "Why God is Not a Consequentialist." Religious Studies 29, no. 2 (June 1993): 239–43. http://dx.doi.org/10.1017/s003441250002223x.
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Can there be a moral philosophy which combines Christianity and consequentialism? John Stuart Mill himself claimed that these positions were, at the least, not mutually exclusive, and quite possibly even congenial to one another; and some recent work by Christian philosophers in America has resurrected this claim. But there is a simple argument to show that consequentialism and orthodox Christianity are not so much as jointly assertible.
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Juwaini, Juwaini. "KONSEP TUHAN DALAM AGAMA KRISTEN (KAJIAN BUKU SEJARAH TUHAN KAREN ARMSTRONG)." Abrahamic Religions: Jurnal Studi Agama-Agama 1, no. 1 (April 27, 2021): 84. http://dx.doi.org/10.22373/arj.v1i1.9487.
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Talking about God has always been a topic of conversation among theologians. Karen Armstrong as a theologian tries to explain the existence of God. Her book entitled The History of God, Karen Armstrong describes in detail the existence of God in the history of human life. The book tells about Karen Armstrong's hesitation in finding the essence of the Trinity in the concept of Christian divinity. Karen Armstrong went through several phases in her skepticism to reach the essence of God in her faith. This paper will discuss Karen Armstrong's view of the Concept of God in Christian Religion using descriptive analysis of the book History of God. The results of the study show that in Christianity the concept of divinity exists in the Trinity, namely God the Father, God the Son and the Holy Spirit. Where Jesus Christ is considered as God because it is believed that Jesus is the Word who became human. The strengths and weaknesses of the Trinity in Christianity that are not understood by everyone. The history book about God examines the history of human perceptions and experiences of God from the time of Prophet Abraham to the present. Karen Armstrong explains in detail the three monotheistic religions, namely Judaism, Christianity and Islam. The book also features Buddhist, Hindu and Confucian traditions. For Karen Armstrong Religion is not about believing in something. Religion is a matter of morals, behaving in ways that change oneself, bringing oneself closer to the holy and sacred.
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McLeod-Harrison, Mark. "The Many Ways God Is: Ontological Pluralism and Traditional Christian Theism." Forum Philosophicum 14, no. 2 (November 1, 2009): 259–76. http://dx.doi.org/10.35765/forphil.2009.1402.20.
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Traditional Christianity holds that God is a singular way, not dependent on the conceptual machinations of humans. I argue that God can be plural ways, different in different human conceptual schemes, all the while holding to traditional Christianity. In short, I provide a framework for an ontological pluralism that extends not just to the world being various ways but to God being various ways.
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Lemmons, Rose Mary Hayden. "Modes of Re-Enchantment." Journal of Interdisciplinary Studies 29, no. 1 (2017): 91–114. http://dx.doi.org/10.5840/jis2017291/26.
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This essay uses the philosophy and theology of John Paul II to argue that re-enchanting the world requires various modes depending on whether religious beliefs are deemed false or irrelevant. The former requires re-enchantment through theistic philosophy. The latter requires re-enchantment through other-centered love as exemplified by relationships in God-centered families. Familial love–whether natural, Christian or ecclesial–plays a crucial role in facilitating a familial relationship with God best exemplified in Christianity. Although having a relationship with God does not necessitate Christianity, re-enchantment does, since statistics and dialectics show that only Christianity enables most of its believers to hold that such a relationship is possible. This relationship with God is what ultimately re-enchants the world.
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Neal, Anthony Sean. "God[’s] hung from a tree." Review & Expositor 118, no. 1 (February 2021): 32–41. http://dx.doi.org/10.1177/0034637321999726.
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As Black people struggled for freedom from oppression in the United States, toward the end of the modern era of the African American freedom struggle, a reflexive moment was taken to assess Christianity and its meaning for those whom Howard Thurman referred to as the “disinherited.” This article attempts to take up the pattern of reflective thinking, which began with Howard Thurman, James Cone, and William R. Jones, extending the thought forward to its natural conclusions. In doing so, the author intimates that the concepts that lead to racism and racial aggression are bound within the signs, symbols, and frameworks of white American Christianity, which has become a secular religion or secular way to order society. These signs, symbols, and frameworks continue to do the work of setting the ground for each subsequent generation to demonstrate a similar racial attitude as the preceding one. They also set the groundwork for Black reflective thinkers to find necessary the development of a posture of rejection toward white American Secular Christianity and all its derivative forms.
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Swinburne, Richard. "God and Morality." Journal of Chinese Philosophy 41, no. 5 (March 3, 2014): 553–66. http://dx.doi.org/10.1163/15406253-04105004.
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I’m not going to discuss whether or not there is a God (that’s something I’ve argued for a lot over the years), but simply whether if there is a God, that makes any difference to morality. I shall argue first that the existence and actions of God would make no difference to the fact that there are moral truths—and on this you may already agree with me. But I shall go on to argue that the existence and actions of God would make a great difference1 to the content of morality, to the seriousness of morality, and our knowledge of morality—and on all that I may need to convince you. I assume a standard Western account of the nature of God, as essentially eternal, omnipotent, omniscient, perfectly good, creator and sustainer of the universe and all that it contains (from moment to moment), the kind of God affirmed by Christianity, Judaism, and Islam as well as some other religions.
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Hutagalung, Toar Banua. "The Advaitic Experience in Christianity and Hinduism." Indonesian Journal of Theology 2, no. 1 (September 7, 2014): 78–89. http://dx.doi.org/10.46567/ijt.v2i1.81.
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Relationality between Jesus the Son and God the Father becomes a perfect model of God and humanity. But, how do we understand the meaning of this relationality? Why in Hinduism, especially, in Advaitic tradition, this relationality issue becomes an essential element to realize the one God? Can we do a pilgrimage of our faith by comparing Christian and Hindu traditions? This study will examine on mystical approach of Sri Ramakrishna’s experience as a Hindu and the discernment of Jacques Dupuis’ on awareness as a Catholic. The notion of relationality would be exposed within those two different traditions, each with different perspectives. One will question Advaita and the other will delve into awareness. In the end, advaitic perspectives will help us to comprehend the relationality of God and humanity through our readings of understanding Dupuis’ awareness.
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S.J., Henri Laux. "The Significance of Spinoza’s God for Christianity." Society of Theology and Thought, no. 83 (July 31, 2019): 87–121. http://dx.doi.org/10.21731/ctat.2019.83.87.
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Fu, Yu, and Xi Kang. "A Secular Interpretation of God in Christianity under Holographic Theory." Economics, Law and Policy 2, no. 1 (July 1, 2019): p129. http://dx.doi.org/10.22158/elp.v2n1p129.
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God is the core of Christian religion, where the whole Christian faith and creed rest upon. While the relationship between the mortal and God is the fundamental question that makes Christianity distinguish from other religions. This paper aims to discover the secular meaning of God, such as in China, with the perspective of relationship between God and mortal and the theory of holographic theory, which brings atheists a better comprehension of human beings and the universe through a religious philosophy.
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Layi, Oladipupo Sunday. "Is Olodumare, God in Yoruba Belief, God?: A Response to Benson O. Igboin." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 6, no. 1 (June 15, 2016): 17. http://dx.doi.org/10.20871/kpjipm.v6i1.169.
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Belief in a Supreme Being is an idea that virtually all cultures of the world subscribe to. However, different interpretation could be deduced from the subscriptions. The Yoruba, for example, in Nigeria, is not an exception to this. Olodumare the Yoruba word for Supreme Being has attracted comments, interpretations and misinterpretations from different scholars of both Yoruba and non-Yoruba extractions. For instance, E. Bolaji Idowu, John Ayotunde Bewaji, Kazeem Ademola Fayemi, Kola Abimbola analyses manifest some seemingly contradictions which was hinged upon by Benson O. Igboin, in his paper “Is Olodumare, God in Yoruba Belief, God?” From their explanation, Igboin demand for the true nature of Olodumare having conceded that Olodumare and the Christian God are not and cannot be the same. Specifically, Igboin asked Olodumare, who are you? This paper, therefore, provides an insight to the real nature of Olodumare in Yoruba worldview. It argues that God is nothing other than the English meaning or interpretation of the Supreme Being. The paper posits that Igboin’s pairs of Esu and Olodumare of which one is true and faithful to Yoruba traditional Religion and the other true and faithful to Christianity in Yoruba land does not hold water. Using analytical method of philosophical inquiry, the paper concludes that Olodumare in Yoruba traditional Religion cannot be equated with the concept of God as conceived in Christianity neither could it be bifurcated. Hence, Olodumare is not necessarily God as conceived in Christian thought, but he is sufficiently a Supreme Being in Yoruba theology.
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Walls, Jerry L. "Can God Save Anyone He Will?" Scottish Journal of Theology 38, no. 2 (May 1985): 155–72. http://dx.doi.org/10.1017/s0036930600041326.
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It is a traditional belief of Christianity that God is Sovereign or omnipotent. It seems to follow from this that God can do anything. And if he can do anything he can save anyone; and if he can save anyone, he can save everyone.
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Pratt, Richard. "Natural Christianity." Theology 122, no. 3 (May 2019): 188–96. http://dx.doi.org/10.1177/0040571x19826178.
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Why and how Christianity could talk about God without using the category of the supernatural. The article looks at the conceptual background of Jesus' day, the need to abandon the supernatural, some previous attempts to do this, the issues raised and how we could deal with them.
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Pearl, Leon. "God Had to Create the World." Religious Studies 30, no. 3 (September 1994): 331–33. http://dx.doi.org/10.1017/s0034412500022939.
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In a recent paper T. D. J. Chappell advances the thesis that orthodox Christianity is incompatible with consequentialism.1 His thesis is grounded on a number of premises; I shall, however, confine my criticism to only one of them, i.e. a consequentialist God could not possibly have created a world. Here is his argument:
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Pyysiäinen, Ilkka, and Kimmo Ketola. "Rethinking ‘God’: the concept of ‘God’ as a category in comparative religion." Scripta Instituti Donneriani Aboensis 17, no. 1 (January 1, 1999): 207–14. http://dx.doi.org/10.30674/scripta.67254.
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Comparative religion should not remain isolated from other sciences. To enable interdisciplinary dialogue with other fields of study, scholars in comparative religion should make use of precise scientific concepts. 'God' is not a scientific but an emic concept used intuitively. Behind our intuitions about the concept of 'god' there are implicit Judeo-Christian assumptions. Substituting 'superhuman agent' for 'god' is no solution. The author provides some possible solutions; A) We might use the concept of 'god' only as a loose heuristic or interpretative term and drop it from theoretical language; B) We might also restrict the concept of 'god' only to Judaism, Christianity and Islam, and conceptualize other traditions preferring their own emic terms; C) 'God' is made to refer to a very broad category of all kinds of entities somehow violating people's expectations of how entities ordinarily behave, and conceived of as superior to human.
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Igboin, Benson O. "Is Olodumare, God In Yoruba Belief, God?" Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 4, no. 2 (December 25, 2014): 189. http://dx.doi.org/10.20871/kpjipm.v4i2.67.
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<div><p><strong>Abstrak :</strong> Pertanyaan apakah Olodumare, Tuhan dalam kepercayaan Yoruba, sebagaimana diterjemahkan oleh Bolaji Idowu, adalah Tuhan merupakan persoalan penuh liku. Hal ini karena konsep dan kepercayaan atas Olodumare ini mengalami serangkaian analisis berputar sehingga memancing pertanyaan tersebut dijawab dalam tiga tahap episodik mendasar. Pertama dari kalangan antropolog Barat yang, sengaja atau tidak, keliru memahami bahwa Olodumare bukanlah, atau tidaklah sederajat dengan, Tuhan; tahap kedua diperjuangkan oleh pengkaji Africa (<em>Africanist</em>) / teolog Yoruba yang mengajukan status Olodumare sebagai Tuhan; sementara mazhab dekolonisasi mutakhir berupaya melepaskan Olodumare dari apa yang disebut sebagai jerat Helenistik (<em>Helenistic grab</em>) periode kedua, dan memberikan citra yang ‘tepat’ tentang Olodumare. Masing-masing ‘kebenaran’ tentang Olodumare ini memiliki pertanyaan-pertanyaan turunan yang memengaruhi pemahaman atas Olodumare. Kajian ini mempertanyakan klaim-klaim tiga filsuf dekolonisasi saat ini, dan mengemukakan bahwa apa yang mereka lontarkan seputar Olodumare tidak konsisten. Kesimpulannya, untuk memperoleh konsep yang kuat tentang Olodumare, perlu upaya untuk mengadopsi padanan kata-kata terjemahan alternatif yang tepat, baik terhadap ajaran Yoruba maupun ajaran Kristen; jika tidak demikian, pertanyaan-pertanyaan yang muncul mungkin tetap akan tak terjawab, sementara tesis Idowu tetap dirasakan sudah memadai.</p><p><em>Kata kunci :</em> <em>Olodumare, Esu, Masalah keburukan, Tuhan, Yoruba</em></p><p> </p><p><strong>Abstract : </strong>The question whether Olodumare, God in Yoruba belief, as Bolaji Idowu translated it, is God is a tortuous one. It is so because the concept of, and the belief in, Olodumare are undergoing circuitous strings of analysis that tempt one to answer the question in three fundamental episodic phases. The first came from the Western anthropologists who advertently or inadvertently ‘misconceived’ Olodumare, as completely less than a God; the second stage championed by foremost Africanist/ Yoruba theologians ‘promoted’ Olodumare to the ‘status’ of a God or rather insisted that Olodumare is God; while the decolonisation school is currently divesting Olodumare of so-called Hellenised garb of the second period, and casting ‘true’ images of him. Each of these ‘truths’ about Olodumare has serious ancillary questions that affect the overall understanding of Olodumare. This study interrogates the claims of three recent decolonisation philosophers, and reveals that their casting of Olodumare is inconsistent one with another. It concludes that before any incontrovertible concept of Olodumare could be reached, alternative translational (linguistic) equivalents true to the Yoruba theology and true to Christianity must be adopted; otherwise the questions raised might yet remain unanswered, while Idowu’s thesis still suffices.</p><p><em>Keywords :</em> <em>Olodumare, Esu, problem of evil, God, Yoruba</em></p></div>
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Andrew Fyodorovich, Polomoshnov, and Polomoshnov Platon Andreevich. "Three Images of Religious Obedience in Islam and Christianity." Islamovedenie 11, no. 3 (September 30, 2020): 48–56. http://dx.doi.org/10.21779/2077-8155-2020-11-3-48-56.
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The article provides a comparative analysis of the interpretations of religious obedience in Islam and Christianity. The topic of obedience as a religious virtue is being actualized in con-nection with the numerous destructive challenges and global problems of our time. Three sides of religious obedience are highlighted: humility, patience and loyalty. It has been established that the main differences in the interpretation of religious obedience between Islam and Christianity are associated with the understanding of the nature of the subject, object and method of obedi-ence. The subject of obedience in Islam: a person as the deputy of Allah on earth, an imperfect, but not god-like person with a mission prescribed or predetermined by the will of Allah. The ob-ject of obedience in Islam is the relatively perfect world created by God and the world order, which the believer must maintain. This is precisely the meaning of obedience in Islam. The sub-ject of obedience in Christianity: a fundamentally imperfect, weak, sinful person. The object of humility in Christianity: an imperfect, God-made world that should be accepted as it is without trying to transform it. The meaning of humility in Christianity: internal self-improvement, cor-rection of one's spiritual imperfection and acceptance of an imperfect world. Islamic submission is immanent, since oriented towards the earthly world, and Christian submission is transcenden-tal, for it is directed towards the other world, the spiritual world. Religious patience as one of the main virtues of the believer thus provides civic loyalty in different ways in Islam and Christiani-ty. In Islam, through the divine authorization of social reality, and in Christianity, through its de-valuation. Despite significant differences, both in Islam and in Christianity, religious obedience in all its three faces acts as a factor in the socio-political stability of the existing society.
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Brandist, Craig, and Ruth Coates. "Christianity in Bakhtin: God and the Exiled Author." Modern Language Review 96, no. 1 (January 2001): 290. http://dx.doi.org/10.2307/3735845.
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Clark, S. R. L. "God and Greek Philosophy; The Philosophy in Christianity." Ancient Philosophy 13, no. 1 (1993): 255–58. http://dx.doi.org/10.5840/ancientphil199313167.
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ten Kate, Laurens. "Intimate Distance: Rethinking the Unthought God in Christianity." Sophia 47, no. 3 (September 11, 2008): 327–43. http://dx.doi.org/10.1007/s11841-008-0069-0.
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Harris, Matthew. "God the Father in Vattimo's Interpretation of Christianity." Heythrop Journal 54, no. 5 (April 19, 2013): 891–903. http://dx.doi.org/10.1111/heyj.12013.
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Blake, Elizabeth, and Ruth Coates. "Christianity in Bakhtin: God and the Exiled Author." Slavic and East European Journal 44, no. 3 (2000): 480. http://dx.doi.org/10.2307/309598.
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Fabry, Heinz-Josef. "Towards a Theology of Qumran: “The Theological Dictionary of the Qumran Texts” (Theologisches Wörterbuch zu den Qumrantexten, ThWQ)." Journal of Ancient Judaism 1, no. 3 (May 6, 2010): 327–35. http://dx.doi.org/10.30965/21967954-00103004.
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I. Meaning and distribution – 1. ’ab in the OT – a.) an overview – b.) God as “father” – 2. ’ab in Qumran – a.) distribution – b.) morphological notes – II. role of the “father” in profane contexts – 1. domestic context – 2. legal context – 3. the “house of the Father” – 4. ’ab as official appellation and honorary title – III. “father” in theological contexts – 1. the covenant between the “fathers” and God – 2. “God of the fathers” – 3. God as “father” – 4. Synagogal prayer and early Christianity.
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Bertman, Martin. "Hobbes on Miracles (and God)." Hobbes Studies 20, no. 1 (2007): 40–62. http://dx.doi.org/10.1163/187502508x283137.
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AbstractHobbes accepts only one proof for God's existence: God as first cause of nature. Thus, the laws of nature express God's will, nothing else is knowable about God. The state projects God's will because it responds to the deepest natural -- security and prosperity -- by opposing anti-social tendencies. Thus, the sovereign, by right reason, is the public measurer of religion. In private, religion is a matter of faith. Christianity is based on the sole proposition that salvation comes by Christ. That scriptural message was attested to by miracles in the Apostolic era but is now a matter of faith. The contemporary assertion of miracles is suspect; especially, when it is institutionalized and endangers the power of the sovereign.
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Stump, Eleonore. "Omnipresence, Indwelling, and the Second-Personal." European Journal for Philosophy of Religion 5, no. 4 (December 22, 2013): 29–53. http://dx.doi.org/10.24204/ejpr.v5i4.204.
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The claim that God is maximally present is characteristic of all three major monotheisms. In this paper, I explore this claim with regard to Christianity. First, God’s omnipresence is a matter of God’s relations to all space at all times at once, because omnipresence is an attribute of an eternal God. In addition, God is also present with and to a person. The assumption of a human nature ensures that God is never without the ability to be present with human persons in the way mind-reading enables; and, in the indwelling of the Holy Spirit, God is present in love.
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Ellis, Fiona. "Murdoch and Levinas on God and Good." European Journal for Philosophy of Religion 1, no. 2 (September 23, 2009): 63–87. http://dx.doi.org/10.24204/ejpr.v1i2.341.
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Murdoch and Levinas both believe that our humanity requires us to suppress our natural egoism and to be morally responsive to others. Murdoch insists that while such a morality presupposes a ‘transcendent background’, God should be kept out of the picture altogether. By contrast, Levinas argues that, in responding morally to others, we make contact with God (though not the God of traditional Christianity) and that in doing so we become more God-like. I attempt to clarify their agreements and differences, and I offer some criticisms of their conception of humanity, God, and the relationship between them.
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Mousa, Keyhanee. "Muhammad(S) And Paul On Jesus: A Comparative Study Of Two Sacred Pillars." West East Journal of Social Sciences 8, no. 2 (August 15, 2019): 164–90. http://dx.doi.org/10.36739/wejss.2019.v8.i2.26.
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This comparative study of Islam and Christianity struggled to reveal the mutual meaningful expressions of God, the creator. The main question to which the article tried to answer is: Who is Jesus Christ for Paul and Muhammad(s)? The significance of countering to this question is being revealed much more through the contemporary issues of hate, and delusions that are influencing all believers in one God. Questioning the human nature and the Lordship of Christ looks like a barrier in dialogues between Islam and Christianity. So, as its primary purpose, Jesus, as the Lord from Paul’s perspective and Isa al-Masih, the son of Maryam from Muhammad’s(s) viewpoint, will be compared through different methods. Like the spiritual interpretation of Joel S. Goldsmith, in which the monotheistic presupposition (worshipping only one God), will implant the axial direction of the examination of the Bible and the Quran. Moreover, through historical criticism, the article will try to clarify the origins of faith in Pauline Christology compare to the doctrine of Tawhid from the Quran and the origin of the Quranic accounts of Christ. Also, through a feminist analysis, the essay will have a critical look at maleness of titles of God in Christianity. In this way, the historical analysis will display the urge of accepting the Quran as the Incarnated word of God for Islam and the importance of Paul as the best witness for Christ. By spiritual interpretation, the meaning of the “form” and the “face” of God in Christianity, and “face”, and the “Rope” of Allah and Al-Rahman in the Quran will validate a mutual notion of divinity for all believers. Also, through the feminist approach framed in the text of the Bible and the Quran, this research will spot the sexless status of the Incarnated Christ after the resurrection, the one who is the Lord of all now, even if is being praised in the new name of Al-Rahman. Thus, in conclusion, this article will suggest mutual findings in Quranic and Biblical Christology and will be ended by spotting the incarnation of the word of God, as the best point of starting a fruitful dialogue between Islam and Christianity.
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Adib, Shohibul. "PERAN NABI MUHAMMAD DAN YESUS KRISTUS DALAM SISTEM PERADILAN TUHAN." Tasamuh: Jurnal Studi Islam 9, no. 2 (November 12, 2018): 451–86. http://dx.doi.org/10.32489/tasamuh.215.
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In Christian belief, God’s justice system reflects a perilous justice found in justice in the world. To realize justice in the judicial system of God then acting as a judge is Jesus Christ himself and not God the Father. This implies that in the Christian religion, the role of Jesus Christ so great occupy status as God. At the time, there is no higher authority than Jesus Christ. Who is on trial at the time was everyone from the Christian, Muslim, Buddhist, Hindu and a number of other religions. The main law laid down by Jesus Christ in human judge both of Christianity and non-Christian religions is love and faith in Jesus. It is obvious, that the pressure point is the Christian perspective of love as the main reference for justice law at the time the judge of mankind. From here it would seem that the Christian belief of Jesus Christ seemed to have authority above God the Father and God the Father not only has the power difference as a symbol or symbolic. That is why the Trinity in Christianity is believed to be monotheism. God is three (God the Father, God’s son and the Holy Spirit), but three in a singularity, which is the highest authority in the justice of God in Jesus Christ monopoly. Unlike the case with the Islamic belief system that God later in the justice system that acts as a single judge. The position of Prophet Muhammad can only apply for intercession, pleading for help to God means that man who sought the intercession was forgiven by God. This means that the role of the Prophet Muhammad is no more only as a servant of God and a very long and may not be equated with God’s position. Syafa’at is not necessary for God to grant it. God may grant or deny the intercession of it.
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Thomas-Bolduc, Aaron R. "Cantor, God, and Inconsistent Multiplicities." Studies in Logic, Grammar and Rhetoric 44, no. 1 (March 1, 2016): 133–46. http://dx.doi.org/10.1515/slgr-2016-0008.
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Abstract The importance of Georg Cantor’s religious convictions is often neglected in discussions of his mathematics and metaphysics. Herein I argue, pace Jané (1995), that due to the importance of Christianity to Cantor, he would have never thought of absolutely infinite collections/inconsistent multiplicities, as being merely potential, or as being purely mathematical entities. I begin by considering and rejecting two arguments due to Ignacio Jané based on letters to Hilbert and the generating principles for ordinals, respectively, showing that my reading of Cantor is consistent with that evidence. I then argue that evidence from Cantor’s later writings shows that he was still very religious later in his career, and thus would not have given up on the reality of the absolute, as that would imply an imperfection on the part of God.
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Jørgensen, Theodor. "Adskillelse og vekselvirkning. Om Grundtvigs syn på folkelighed og kristendom." Grundtvig-Studier 38, no. 1 (January 1, 1986): 71–83. http://dx.doi.org/10.7146/grs.v38i1.15972.
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Separateness and InteractionGrundtvig’s Ideas on the Character of the People and ChristianityBy Professor Theodor Jørgensen, DD, CopenhagenSeparateness and interaction are central concepts in Grundtvig’s definition of the relationship between the character of the people and Christianity. He makes a sharp distinction between the two to ensure that the relationship between them remains a free one. It is important for Christianity, which does not want to rule but to serve the people. But this sharp distinction does not mean that Grundtvig understands the character of the people as a purely secular quantity. He sees it as spiritual, where spiritual contains the human spirit, the spirit of truth and the Holy Spirit. Regarded in this light the character of the people constitutes the prerequisite for Christianity, because it contains, albeit in broken form, the God-created humanity that is reborn in Christianity. At the deepest level the life-source in the character of the people and in Christianity is the same, i.e. God; or rather, God the Holy Spirit. And the interaction between them is God’s meeting with Himself in His creation. It is important to insist that the interaction works both ways, a fact often forgotten through a one-sided interpretation of Grundtvig’s basic principle: First a Man, then a Christian. The character of every people adds to Christianity a new faceting of its content through the gospel being preached in the native language and becoming concrete in its natural imagery. In return, Christianity adds to the character of every people the living hope in Christ, making it through Him a reborn character. Grundtvig’s view of the relationship between the two corresponds to the relationship nowadays between life-philosophy and faith. Faith receives a concretion from lifephilosophy. On the other hand there are fundamental human values, originally existing free of Christianity, which today are best defended by faith. Here faith acquires a political perspective.
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Cosculluela, Victor. "Bolstering the Argument from Non-Belief." Religious Studies 32, no. 4 (December 1996): 507–12. http://dx.doi.org/10.1017/s0034412500001670.
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Does widespread non-acceptance of Christianity constitute evidence for the non-existence of God? Theodore M. Drange has recently claimed that this question requires an affirmative answer if certain widely held views about God are presupposed; if God is construed in a certain way, an ‘Argument from Non-belief’ can be developed for the non-existence of God. I hope to show that a crucial premise of Drange's argument, one for which he provides only weak Biblical evidence, can be defended by means of an a priori argument.
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Shelkovaya, Natalya. "Sacred art as the highest manifestation of a person's spiritual worldview." Culturology Ideas, no. 20 (2'2021) (2021): 127–42. http://dx.doi.org/10.37627/2311-9489-20-2021-2.127-142.
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The article is devoted to the problem of the formation of a spiritual worldview, the spiritualization of a person, a meeting with the sacred world, God, which is very relevant in the modern technogenic world, through communication with the sacred art, which has its own symbolic language, its own characteristic for each religion, signs that are important for a person as a spiritual, in its main essence, being. The author reveals the nature of sacred art, compares attitudes towards it in the Middle Ages and in our time, reveals the deep symbols of sacred architecture and painting in Christianity, sacred architecture in Islam, and painting in Chan Buddhism. A comparative analysis of the symbols of the sacred art of these religions showed the profound unity of their main ideas: the idea of creating the world in the Void (Creatio ex Nihilo), the idea of the creation of the world by Light, the idea of the manifestation of the Word of God in Christianity and Islam; revealed the common goal of the sacred art of these religions — unity with God, the spiritual world, nature by getting rid of their egoistic subjectivity; discovered a similarity in the creative process of an icon painter in Christianity and an artist in Chan Buddhism and led to conclusions about the synonymy of the concepts of God in Christianity, Allah in Islam and Emptiness in Buddhism.
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Swinburne, Richard. "Could God Become Man?" Royal Institute of Philosophy Lecture Series 25 (March 1989): 53–70. http://dx.doi.org/10.1017/s0957042x0001124x.
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The central doctrine of Christianity is that God intervened in human history in the person of Jesus Christ in a unique way; and that quickly became understood as the doctrine that in Jesus Christ God became man. In AD 451 the Council of Chalcedon formulated that doctrine in a precise way utilizing the current philosophical terminology, which provided a standard for the orthodoxy of subsequent thought on this issue. It affirmed its belief in ‘our Lord Jesus Christ, … truly God and truly man, … in two natures … the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person’. One individual, one thing that is; and being a rational individual, one person. An individual's nature are those general properties which make it the sort of individual it is. The nature of my desk is to be a solid material object of a certain shape; the nature of the oak tree in the wood is to take in water and light, and to grow into a characteristic shape with characteristic leaves and give off oxygen. Chalcedon affirmed that the one individual Jesus Christ had a divine nature, was God that is; and it assumed that the divine nature was an essential nature.
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Whitlock, Matthew G. "The Wrong Side Out With(out) God: An Autopsy of the Body Without Organs." Deleuze and Guattari Studies 14, no. 3 (August 2020): 507–32. http://dx.doi.org/10.3366/dlgs.2020.0414.
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While the Deleuzo-Guattarian concept of ‘body without organs’ (BwO) is developed alongside their critique of Freudian and Lacanian psychoanalysis, it is also developed alongside their critique of Christianity, most poignantly in the sixth plateau of A Thousand Plateaus. Here Deleuze and Guattari quote Antonin Artaud in order to show how ‘the judgment of God weighs upon and is exercised against the BwO’. In order to understand this relationship between judgement of God and the BwO, this essay explores Deleuze's critiques of Christianity in his earlier works and concludes that the BwO, much like Artaud's own poetry, is developed in contrast to an internalised form of Christianity.
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Anna, Dian Nur. "PENYALIBAN YESUS DALAM PERSPEKTIF PSIKOLOGIS UMAT KRISTEN DAN UMAT ISLAM." RELIGI JURNAL STUDI AGAMA-AGAMA 12, no. 2 (February 1, 2018): 145. http://dx.doi.org/10.14421/rejusta.2016.1202-01.
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This article aims to understanding the crucifixion of Jesus according to bothChristians and Muslims in psychological perspective. This article try to illustrate how Christians and Muslims talk about the crucifixion of Jesus and the possibility to make an understandable between both religions. Christianity be-lieves that Jesus was dead on the cross for salvation. Islam, as a religion begin-ning after Christianity, also respects Jesus, especially the death of Jesus. Muslims have different opinions about the death of Jesus which divided them into two groups. The first group believes that Jesus did not crucify and did not die on the cross. The second groups of Muslims agree that Jesus crucified, but maintain that he did not die on the cross. Based on this article, it can know the meaning of crucifixion of Jesus from both Christians and Muslims in psychological perspective. For Christians, the mean-ing of crucifixion of Jesus is a proof of love and triumph of God. Jesus is an incarnation of God dead to redeem a great sin of human being and he was resurrected. For Muslims, the meaning of crucifixion of Jesus is a proof of love and triumph of God. God save Jesus from death on the cross with take Jesus beside God. Then, Muslims can understand how God sent Jesus as human to redeem human beings and God loves Jesus as a prophet with special status.
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Perkins, Pheme. "Christianity and World Religions." Interpretation: A Journal of Bible and Theology 40, no. 4 (October 1986): 367–78. http://dx.doi.org/10.1177/002096438604000404.
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The claim of the early church is one that the creative and saving power of God, embodied in the Lord Jesus, calls into being a community which is always trying to live out the implications of the divine refusal to accept cultural, ethnic, political, or other boundaries.
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Spangenberg, I. J. J. "Om oor God te praat: ’n Kritiese oorsig van gesprekke onder Afrikaanssprekende Christene van die gereformeerde tradisie (1998–2003)." Verbum et Ecclesia 25, no. 1 (October 5, 2004): 274–93. http://dx.doi.org/10.4102/ve.v25i1.270.
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The book Die vreemde God en sy mense (The enigmatic God and his people) — published in 1998 — marks the beginning of a new debate about God amongst Afrikaans-speaking people of the reformed tradition. The fall of the National Party government and the end of the Apartheid policy in 1994 forced theologians to reflect on the authority of the Bible; the issue of creation, the Big Bang and evolution; the relationship between Christianity and other religions; the historical Jesus research and the possibility of a new reformation. Afrikaans-speaking people suddenly became part of the global village and could not ignore these issues anymore. Four tendencies in the debates are identified: (1) clinging to the credos of the reformed tradition and adhering to the master narrative of Western Christianity; (2) looking at the credos as cultural and time-conditioned ones but trying to integrate the theories of the Big Bang and evolution with the master narrative of Christianity, (3) breaking away from the master narrative of Western Christianity and creating a new tradition; (4) abandoning the Christian tradition altogether and exploring another religious tradition, especially Buddhism.
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Kirabaev, Nur, and Olga Chistyakova. "Knowing God in Eastern Christianity and Islamic Tradition: A Comparative Study." Religions 11, no. 12 (December 17, 2020): 675. http://dx.doi.org/10.3390/rel11120675.
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The currently existing type of dialogue of Western and Eastern cultures makes a philosophical exploration of Christianity and Islam compelling as they are fundamental monotheistic religions capable of ensuring the peaceful interaction of various ethnic cultures in the age of deepening secularization. The present analysis of the philosophical and epistemological teachings of the Greek Byzantine Church Fathers and the thinkers of classical Arab-Islamic culture aims at overcoming stereotypes regarding the opposition of Christianity and Islam that strongly permeate both scholarly theorizing and contemporary social discourses. The authors scrutinize the epistemological principles of the exoteric and esoteric knowledge of the Islamic Golden Age and the apophatic and cataphatic ways of attaining the knowledge of God in Early Christianity. Special attention is paid to the analysis of the concepts of personal mystical comprehension of God in Sufism (fanā’) and in Christianity (Uncreated Light).
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Bortkiewicz, Piotr. "ISLAM W DOŚWIADCZENIU ŚW. JANA DAMASCEŃSKIEGO." Civitas et Lex 16, no. 4 (December 31, 2017): 41–47. http://dx.doi.org/10.31648/cetl.2478.
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According to saint John of Damascus, Islam is one of the Christian sects. The difference between Islam and Christianity is mainly in understanding Logos (Logos as an eternal Word of God) and “logias” – the words of God that were revealed and written down. Christians understand Logos as the eternal Word of God directed to people by God. This Word is Jesus Christ. Meanwhile, Muslims refer to Jesus as a prophet and teacher. The Word of God for them is Koran, but initially it was also the Holy Bible. Muslims could not comprehend the person of the Holy Spirit and perceived Him only as a Divine power. Nevertheless, the biggest problem for Muslims living at the time of John of Damascus was to understand the embodiment.
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Crafford, D. "Religieë van mense en die verlossende kennis van God." Verbum et Ecclesia 18, no. 1 (July 19, 1997): 22–33. http://dx.doi.org/10.4102/ve.v18i1.1122.
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Human religions and the saving knowledge of God It has become an accepted practice to speak of the relationship of Christianity to other religions in terms of exclusivism, inclusivism and pluralism. These categories are actually not very helpful. The emphasis must not be on the question of excluding or including people from salvation but rather on a saving knowledge of God. Human religions have a limited or distorted knowledge of the supreme Reality. It is only through self-revelation of God that a true saving knowledge of the ultimate Reality can be attained. This happens through the self-revelation of God in Scripture and especially in the incarnation and saving acts of God in Christ and through the enlightening work of the Holy Spirit.
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OPPY, GRAHAM. "What derivations cannot do." Religious Studies 51, no. 3 (August 14, 2015): 323–33. http://dx.doi.org/10.1017/s0034412515000256.
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AbstractI think that there is much about contemporary philosophy of religion that should change. Most importantly, philosophy of religion should be philosophy of religion, not merely philosophy of theism, or philosophy of Christianity, or philosophy of certain denominations of Christianity, or the like. Here, however, I shall complain about one fairly narrow aspect of contemporary philosophy of religion that really irks me: its obsession with derivations that have as their conclusion either the claim that God exists or the claim that God does not exist. I shall work myself up by degrees.
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Terok, Sperry Velmer. "Allah Yang Esa Menurut Ajaran Kristen." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (June 29, 2020): 79–93. http://dx.doi.org/10.46817/huperetes.v1i2.20.
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The Bible states that God is difficult and even impossible to understand (Job. 11:7; Isa. 40:18), but He can be recognized. Jesus The Lord once confirmed this important truth to His disciples: “If you have known me, you will know my Father too. And from now on you do know Him and have seen Him. (Joh. 14:7).” Why God seems difficult to understand? It is because of the sin’s problem; the limitation of the human mind and understanding, but it does not mean that humans cannot recognize God. An understanding of the One God in Christianity is challenging. In order to describe and understand the One God in Christianity, the author uses descriptive methods. The intention is to be able to describe a system of thought in order to further interpret it precisely. As a result of the study of this paper, that the existence of One God in Christianity is clearly reported in the Bible; furthermore, the One God who has introduced Himself as a Trinity God is very clear both in Old Testament as well as in New Testament. The Trinity God: God the Father, God the Son, Holy Spirit, all three is one and equal. Finally, everyone can understand and recognize Him as far as the Bible says. The key to understand and recognize the One God is to believe the Bible is the Word of God in the first place. Then presume the understanding that every believer has can give meaning personally to others, and at last above these two interests, glory and honor to God, Himself.Alkitab menyatakan bahwa Allah sukar bahkan mustahil untuk dipahami (Ayb 11:7; Yes. 40:18), namun Dia dapat dikenal. Tuhan Yesus pernah menegaskan kebenaran penting tesebut kepada murid-murid-Nya: “Sekiranya kamu mengenal Aku, pasti kamu menganal Bapa-Ku. Sekarang ini kamu mengenal Dia dan kamu telah melihat Dia (Yoh. 14:7).” Mengapa Allah yang Esa itu sukar dipahami? Karena masalah dosa, pikiran pengetahuan dan bahasa manusia, namun bukan berarti manusia tidak dapat mengenal Allah. Pemahaman tentang Allah yang Esa dalam ajaran Kristen merupakan hal yang menantang. Supaya dapat menguraikan dan memahami Allah yang Esa dalam ajaran Kristen penulis menggunakan metode Deskriptif. Maksudnya untuk dapat mendeskripsikan suatu sistem pemikiran selanjutnya menginterpretasikan secara tepat. Adapun hasil kajian tulisan ini, bahwa eksistensi Allah yang esa dalam ajaran Kristen sangat jelas dilaporkan Alkitab; selanjutnya bahwa Allah yang Esa yang telah memperkenalkan diri sebagai Allah Tritunggal sangat jelas berdasarkan PL maupun PB. Allah Tritunggal yakni: Bapa, Anak (Yesus Kristus) serta Roh Kudus, ketiga-Nya sehakekat sekaligus setara. Akhirnya, bahwa setiap orang pasti dapat memahami dan mengenal-Nya, sejauh yang dikatakan Alkitab. Kunci memahami dan mengenal Allah yang Esa yakni terlebih dahulu meyakini Alkitab adalah Firman Allah. Kiranya pemahaman yang dimiliki setiap orang percaya dapat memberi makna secara pribadi, bagi orang lain, dan akhirnya di atas kedua kepentingan tersebut kemuliaan dan hormat bagi Allah sendiri.
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Langer, Gerhard. "“Hear, O Israel: The Lord Our God, the Lord is One” (Deut 6:4)." Journal of Ancient Judaism 1, no. 2 (May 6, 2010): 215–26. http://dx.doi.org/10.30965/21967954-00102010.
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In rabbinic tradition, the acknowledgment of the one true God in the Shema‘ Israel emphasizes the inner cohesion of Israel as one people. In this context, the commitment to God as the one who chose the people of Israel is extremely important. The credo that only the true God of Israel can claim godhood is directed against Jewish angelology as well as against binitarianism and Christianity. Martyrdom and the commitment to the one true God receive drastic emphasis, especially in the medieval Ashkenazi tradition. The obligations to the Torah, provided for the benefit of the living, are adhered to even if they should result in death.