Journal articles: 'God is dead'

1

Gould, John. "Flogging a Dead God?" Journal of Democracy 13, no. 4 (2002): 173–76. http://dx.doi.org/10.1353/jod.2002.0067.

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Davie, Grace. "Book Review: God is Dead." Theology 106, no. 831 (May 2003): 228–29. http://dx.doi.org/10.1177/0040571x0310600333.

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Wood, Denis. "Cartography is Dead (Thank God!)." Cartographic Perspectives, no. 45 (June 1, 2003): 4–7. http://dx.doi.org/10.14714/cp45.497.

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Mićić, Nikola, and Bogdana Mićić. "God is Dead, Long Live DNA." АГРОЗНАЊЕ 18, no. 2 (December 18, 2017): 143. http://dx.doi.org/10.7251/agren1702143m.

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Science was created in an effort of people to survive in given circumstances and to explain their existence to themselves, mainly by proving that God is the creator of all life . Today we know that all living things have a common denominator, DNA. Without DNA there is no life. All life forms, i.e. substantive content of life, can be broken down into individual components and their functions, which will ultimately always lead us to DNA molecule. Therefore, we undoubtedly know that all life is based on a code written in DNA molecule.

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Houlden, J. L. "Book Reviews : Their God Was Dead." Expository Times 103, no. 3 (December 1991): 84. http://dx.doi.org/10.1177/001452469110300311.

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Depoortere, Frederiek. "“God Himself Is Dead!” Luther, Hegel, and the Death of God." Philosophy and Theology 19, no. 1 (2007): 171–95. http://dx.doi.org/10.5840/philtheol2007191/29.

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Koch, Tom. "Response to “Cartography is Dead (Thank God!)”." Cartographic Perspectives, no. 48 (June 1, 2004): 4–6. http://dx.doi.org/10.14714/cp48.454.

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Hollier, Denis. "The Word of God: "I Am Dead"." October 44 (1988): 75. http://dx.doi.org/10.2307/778975.

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Kauffman, Stuart. "Must God Be Dead? Reinventing the Sacred." Theology and Science 15, no. 3 (July 3, 2017): 235–48. http://dx.doi.org/10.1080/14746700.2017.1335070.

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STEPANYAN, Andranik. "Critical Remarks on the Theoretical Significance of Vahanian’s Death of God Theology (Brief Review)." WISDOM 9, no. 2 (December 25, 2017): 56–66. http://dx.doi.org/10.24234/wisdom.v9i2.190.

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The aim of this article is to briefly present and analyse in the context of radical theology the theoretical significance of Gabriel Vahanian’s death of God theology from the theological, philosophical and cultural viewpoints. Gabriel Vahanian was a French-Armenian distinguished theologian who played a significant role in the western religious, theological-philosophical thought. The main idea of Vahanian is that the death of God is a cultural phenomenon. God himself is not dead, but men’s religious and cultural perceptions about God are dead as modern man has lost the sense of transcendence and the presence of transcendent God. That is, the death of God means his absence in the modern world. The existence of God and his reality are not self-sufficient realities anymore but are irrelevant for modern people, hence dead.

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Kirkland, John. "The Book of Evan: The Work and Life of Evan McAra Sherrard." Ata: Journal of Psychotherapy Aotearoa New Zealand 21, no. 1 (December 31, 2017): 89–91. http://dx.doi.org/10.9791/ajpanz.2017.09.

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Gregersen, Andreas Melson. "THE LIVING-DEAD AND THE EXISTENCE OF GOD." DANISH YEARBOOK OF PHILOSOPHY 47, no. 1 (May 2, 2012): 65–86. http://dx.doi.org/10.1163/24689300-90000004.

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Gregersen, Andreas Melson, and Søren Riis. "THE LIVING-DEAD AND THE EXISTENCE OF GOD." Danish Yearbook of Philosophy 47, no. 1 (August 2, 2012): 65–86. http://dx.doi.org/10.1163/24689300_0470104.

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Gittins, Anthony J. "Book Review: God is Dead: Secularization in the West." Missiology: An International Review 32, no. 1 (January 2004): 110–11. http://dx.doi.org/10.1177/009182960403200125.

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Mastragostino, Emily. "Ceci N'est Pas Une Atheist." Stance: an international undergraduate philosophy journal 11, no. 1 (April 23, 2018): 56–67. http://dx.doi.org/10.33043/s.11.1.56-67.

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In The Gay Science Nietzsche famously writes that “God is dead.” Modern atheists, including “Internet Atheists,” have taken this as their epithet. I argue that the perpetuation of the statement “God is dead” contradicts the atheistic core, such that Internet Atheists parallel theists in identity construction. Insights from Nietzsche, Jean Luc Nancy, Sigmund Freud, and Christopher Hitchens allow for an exploration of the theistic underpinnings of Internet Atheists. The doctrine of Internet Atheism, as it is represented in humorous online depictions of God, suggests an inability to confront the consequences of the death of God, an inability which Nietzsche warns against in the Parable of the Madman.

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PATRICK, JAMES E. "Living Rewards for Dead Apostles: ‘Baptised for the Dead’ in 1 Corinthians 15.29." New Testament Studies 52, no. 1 (December 12, 2005): 71–85. http://dx.doi.org/10.1017/s002868850600004x.

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Baptism in the Corinthian church was an expression of allegiance to honour not only Christ but also the ‘patron’ apostle in whose testimony the convert had believed (1 Cor 1.12–17). Some apostles known to the Corinthians had died (cf. 15.6), yet their testimony lived on and bore fruit in Corinth, resulting in baptism for the honouring of the dead apostles. In the context of 15.20–34 Paul uses this practice to expose the hypocrisy of those who deny the resurrection and yet seek to honour apostles who depend on the resurrection for receiving honour, as do Christ and God the Father.

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Harari, Marco, Yaron Sela, Arieh Ingber, and Daniel Vardy. "Dead sea climatotherapy for psoriasis vulgaris: analysis of short-term results." Global Dermatology 3, no. 3 (2016): 295–301. http://dx.doi.org/10.15761/god.1000177.

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Grainger, Roger. "Review of God Is Dead by Steve Bruce." Implicit Religion 9, no. 3 (October 3, 2007): 335–37. http://dx.doi.org/10.1558/imre.v9i3.335.

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Tusa, John. "They say God is dead. Why won't He lie down?" Index on Censorship 25, no. 4 (July 1996): 120–24. http://dx.doi.org/10.1080/03064229608536126.

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Blass, Eddie, and Pauline Weight. "The MBA is dead – part 1: God save the MBA!" On the Horizon 13, no. 4 (December 2005): 229–40. http://dx.doi.org/10.1108/10748120510627358.

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Sargent, Benjamin. "The dead letter?" Evangelical Quarterly 81, no. 2 (April 30, 2009): 99–115. http://dx.doi.org/10.1163/27725472-08102001.

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This essay discusses the use of the Bible in contemporary Christian spiritual practice suggesting that its potential to provide an experiential ‘encounter with God’ is underestimated. This is due to a cultural prejudice against written texts in favour of other media. The essay goes on to study the various ways in which the text in Psalm 119, referred to as ‘law’, ‘statutes’ etc., is related to the individual in the psalm. What becomes clear is that there is not a single simple relation between the text and the individual, but rather a range of relations suggesting the individual’s sense of ‘indexicality’. Moreover, the text is seen to act upon the individual and is not seen merely as a passive object of study. Such an understanding of the written text has much in common with the work of Roland Barthes, in particular his sense of the text of ‘bliss’, the text that subsumes the reader and confronts him in force. These notions of the written text ought to place the Bible in a more central position in spiritual practice. Finally, some suggestions of how such views of the text might be reflected in practice are offered.

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Handayani, Dessy. "Tinjauan Teologis Konsep Iman dan Perbuatan Bagi Keselamatan." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 1, no. 2 (March 21, 2018): 91. http://dx.doi.org/10.33991/epigraphe.v1i2.16.

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The conflict between faith and actual action is caused by the ignorance of many people for grace and the law. The view that ‘faith is not enough' or 'faith must be parallel to deed' has completely ignored what the Word of God says about both. In this paper the author shows the standard of the Word of God to understand faith and deed takes place in the life of true Christianity. The life of faith must depart from faith and lead to faith, meaning we must live by faith. Faith is expressed through deeds. So, Faith and Actions are two things that can not be separated from each other, but complement each other. Salvation is the grace of God and Man can only accept salvation from God only through faith, not by works. Having received salvation in this way, man must work the salvation in life through the deeds that men do and do. If man is not active in salvation in this way after he becomes a believer, it shows that the faith he claims to be by mouth is dead faith. It's a sign that he has not really experienced salvation. Man is not saved by works. But deeds are a sign of whether the faith really lives. James does not intend to distinguish between faith and deeds; what is distinguished is between faith accompanied by deeds and faith which is not accompanied by deeds. For James faith must be accompanied by deeds. One can not exist without the other, for faith without works is dead.

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Chehayed, Nibras. "The Nietzschean Body and the Death of God." Journal for Continental Philosophy of Religion 2, no. 1 (May 1, 2020): 3–21. http://dx.doi.org/10.1163/25889613-00201002.

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Abstract “God is dead!” This is one of the most famous claims in Nietzsche’s philosophy, difficult to fully affirm. While the higher men fail to overcome the ghost of God, Zarathustra joyfully affirms God’s death. This affirmation deconstructs the metaphysical and moral concept of “divinity,” turning it into a metaphor. The new metaphor of the divine, mainly developed through the figure of Dionysius, expresses the capacity of affirming life beyond the old values, related to the dead God. It also involves the creation of a higher body beyond the body of despair, associated with these values. The purpose of this paper is to study the relationship between the death of God and the body in Nietzsche’s account by analyzing the meanings of this death for the higher men, the question of the divine in Zarathustra’s account, and the status of the Dionysian body.

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Surbakti, Pelita H. "Menghidupkan Leluhur: Sebuah Penafsiran Terhadap Matius 22:32." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 4, no. 1 (April 24, 2019): 1. http://dx.doi.org/10.21460/gema.2019.41.414.

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Matthew 22:32 contains a tradition of mentioning the God of Israel which was no longer popular in the time of Jesus. That tradition is often called Theos patros, the God of the ancestors—the God of Abraham, the God of Isaac, and the God of Jacob. In a dialogue between Jesus and several Sadducees about the resurrection of the dead, Jesus “revived” the tradition. Studies concerning that text, however, seems to overlook such tradition of mentioning God. If Jesus implicitly states that the ancestors of Israel lived, what kind of life did Jesus mean? This article attemps to answer the above question by considering “God with Us” as the main theme and “Rhetoric of Fighting Leadership” as the essence of this gospel rhetoric. Both become what is often referred to as the Hermeneutical Framework.Matthew 22:32 contains a tradition of mentioning the God of Israel which was no longer popular in the time of Jesus. That tradition is often called Theos patros, the God of the ancestors—the God of Abraham, the God of Isaac, and the God of Jacob. In a dialogue between Jesus and several Sadducees about the resurrection of the dead, Jesus “revived” the tradition. Studies concerning that text, however, seems to overlock such tradition of mentioning God. If Jesus implicitly states that the ancestors of Israel lived, what kind of life did Jesus mean? This article attempts to answer the above question by considering “God with Us” as the main theme and “Rhetoric of Fighting Leadership” as the essence of this gospel rhetoric. Both become what is often referred to as the Hermeneutical Framework.

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Pluta, Olaf. "«Deus est mortuus»." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 5 (December 31, 2000): 129–45. http://dx.doi.org/10.1075/bpjam.5.07plu.

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This essay presents textual evidence that Nietzsche’s slogan “Gott ist todt!” (“God is dead!”) can be found in several texts of the later Middle Ages (both in Latin and in vernacular languages). Furthermore, it is argued that Nietzsche read one of these texts very early in his life – probably during the six years of his stay at Schulpforta – and that this may be one of the sources of his famous slogan. It is also shown how the slogan “God is dead!” could originate during the later Middle Ages.

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Yedoshina, Irina. "«God is dead» as an apophatic text of the borderline consciousness." Herald of Culturology, no. 2 (2021): 158–73. http://dx.doi.org/10.31249/hoc/2021.02.10.

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The main theme of the article is the borderline conscious-ness; the subject is the novella «God Is Dead» (1922) by S. D. Krzhizhanovsky as a reflection of the borderline consciousness. The purpose of the article is to reveal the specifics of the borderline conscious-ness in general and its features in the culture of the late 19 th and early 20 th centuries using the example of the analysis of the novella «God Is Dead», as well as of other texts similar in content and the time of writing. The main methods are ontological, historical-cultural, analytical, and com-parative. The introductory part defines the main characteristics of the bor-derline consciousness and also clarifies the etymology and the immanence of the process in development of the human society. Further, the author of the article identifies the substantive aspects in the concept of «apophati-cism», draws on the names of philosophers that are relevant to the thoughts of S. D. Krzhizhanovsky, (F. Nietzsche, A. Schweitzer, M. Heidegger), emphasizes that negation has nothing to do with God, from the point of view of Dionysius the Areopagite. The common and different aspects of philosophical and artistic views on apophaticism are also analyzed (F. Nietzsche, K. K. Sluchevsky). Further, the researcher carries out a de-tailed analysis of the novella «God Is Dead»by S. D. Krzhizhanovsky: the compositional structure is examined, an overview of the characters and their peculiarities is given, biblical and artistic allusions, their correlation with the specificity of the Soviet regime are revealed. The author of the article specially emphasizes that S. D. Krzhizhanovsky resorts to apophaticism as a characteristic of this time. The polemic part designates different approaches in the modern interpretation of apophaticism in the novella by S. D. Krzhizhanovsky, which do not coincide with the understanding of the author of this article. In the final observations, it is emphasized: the border-line consciousness thinks within the boundaries, which is reflected in art and outlook on the world.

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Long, Gary Alan. "Dead or Alive?: Literality and God-Metaphors in the Hebrew Bible." Journal of the American Academy of Religion LXII, no. 2 (1994): 509–37. http://dx.doi.org/10.1093/jaarel/lxii.2.509.

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Taylor, Kenneth A. "How to Vanquish the Lingering Shadow of the Long-Dead God." Midwest Studies In Philosophy 37, no. 1 (September 2013): 68–86. http://dx.doi.org/10.1111/misp.12009.

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Ehrmantraut, Michael. "Nihilism and Education in Heidegger’s Essay: ‘Nietzsche’s Word: “God is Dead”’." Educational Philosophy and Theory 48, no. 8 (June 14, 2016): 764–84. http://dx.doi.org/10.1080/00131857.2016.1165012.

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Moltmann, Jürgen. "God and the Nuclear Catastrophe." Pacifica: Australasian Theological Studies 1, no. 2 (June 1988): 157–70. http://dx.doi.org/10.1177/1030570x8800100203.

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There is no apocalyptical meaning of the nuclear world annihilation, but only the protest of apocalyptic hope in God against all powers which make that world annihilation possible. God's stories in the Bible speak and awaken hope where otherwise there is nothing else to hope. The memories of being rescued from disaster do not deny the disaster. They speak of the God who made the hopeless disaster of his people his own and who led his people out of it. The Christian memory represents the suffering and dying of Christ in the abandonment of God and, through the anticipation of his resurrection from the dead, awakens hope for the victory of life over death.

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Frow, John. "Is Elvis a God?" International Journal of Cultural Studies 1, no. 2 (August 1998): 197–210. http://dx.doi.org/10.1177/13678779980010020301.

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The fame of major stars, and especially dead ones, has been entangled throughout the 20th century with a religious vocabulary: the figures of apotheosis, ritual, cult, and sacrifice are the staple of the most banal analyses of high celebrity. I ask whether the idea of a religious dimension to stardom can and should be taken literally, and what kind of rethinking both of stardom itself and of the methodological concerns of cultural studies such a move might entail. I explore various usages of the categories of the sacred and the numinous in order to ask whether they are formally empty or carry a set of meanings relevant to the sorts of transcendence peculiar to stars, and I seek to locate that transcendence in the structures of repetition and seriality in which the being of stars is grounded. I conclude by questioning the secularization thesis which has sought to explain away apparently vestigial religious categories, and by asking what it would mean for cultural studies to abandon it.

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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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Fletcher-Louis, Crispin H. T. "‘Leave the Dead to Bury their own Dead’: Q 9.60 and the Redefinition of the People of God." Journal for the Study of the New Testament 26, no. 1 (September 2003): 39–68. http://dx.doi.org/10.1177/0142064x0302600104.

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Herwansyah, Herwansyah. "PENYANGKALAN ADANYA TUHAN DALAM PANDANGAN ATEIS DAN SAINS MODERN." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 18, no. 1 (June 30, 2017): 97–104. http://dx.doi.org/10.19109/jia.v18i1.1494.

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The philosophy of the 19th and 20th centuries gave birth to the idea of atheism. Modern atheist figures include Ludwig Feuerbach, Karl Marx, Friedrich Nietzsche, Sigmund Freud and Jean-Paul Sartre. The denial of God presented by each of the 19th and 20th century figures has his own arguments and context. According to Feurbach God is the creation of human delusion. Karl Marx, religion is the opium of the people. Nietzsche, God is dead. Sigmund Freud, religion according to his psychological nature is an illusion. Sartre, the existence of God is nothingness. The denial of God by modern scientists does not mean not to believe in the existence of God at all, but they just have put aside the existence of God. The scientists deny the existence of God with mean to awaken, awaken the religious human beings of the social condition

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Neusner, Jacob. "Divine Love in Classical Judaism." Review of Rabbinic Judaism 17, no. 2 (August 13, 2014): 121–44. http://dx.doi.org/10.1163/15700704-12341265.

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Classical Judaism depicts God in human terms. The human emotion of love is therefore imputed to God. Classical Judaism sees God and man as consubstantial, sharing in particular the same emotional traits. God has three major character traits, power, love, and justice. Power pertains to God’s creation, control of history, and imposition of morality on human kind. Love invokes the imagery of family. Justice means God metes out measure for measure. What happens to human beings responds to the actions of the person who is subject to judgment, and fairness governs. All relationships come to their final resolution in the resurrection of the dead and the judgment of humanity for eternal life or eternal death.

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Horyna, Břetislav. "The History of the Dead God – The Genesis of ‘the Death of God’ in Philosophy and Literature Before Nietzsche." Pro-Fil 21, no. 2 (December 17, 2020): 1. http://dx.doi.org/10.5817/pf20-2-2178.

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Peters, Janelle. "Creation, Angels, and Gender in Paul, Philo, and the Dead Sea Scrolls." Open Theology 7, no. 1 (January 1, 2021): 248–55. http://dx.doi.org/10.1515/opth-2020-0161.

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Abstract This article reads the veiling instructions in 1 Corinthians 11:1–16 through Paul’s appeal to creation. The letter positions both genders in God, and it follows contemporary Jewish literature in assigning angels to creation and gender interdependence. Ascetic, unmarried, and married persons found inclusion in this vision of the body of Christ.

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Kochenash, Michael. "Political Correction." Novum Testamentum 60, no. 1 (December 27, 2018): 1–13. http://dx.doi.org/10.1163/15685365-12341585.

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Abstract In Acts 9:36-43, Tabitha’s name is both transliterated from Aramaic (Tabitha) and translated into Greek (Dorcas). Because both names mean “deer” and this episode follows Peter’s healing of Aeneas, Tabitha’s name can be read as an allusion to Virgil’s Dido, juxtaposing the expansion of the kingdom of God with that of Rome. Virgil’s Aeneid characterizes Dido as a deer and Aeneas as her hunter. Luke initiates the expansion of the kingdom of God by emphasizing its compassion for marginalized individuals (in contrast to Roman disregard). Whereas Rome leaves women dead in the wake of its progression, the agents of the kingdom of God bring women back to life.

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Webb, William M. "Petitionary Prayer for the Dead and the Boethian Concept of a Timeless God." International Philosophical Quarterly 59, no. 1 (2019): 65–76. http://dx.doi.org/10.5840/ipq20181220122.

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Levin, Michael D., and Richard Fardon. "Between God, The Dead, and The Wild: Chamba Interpretations of Religion and Ritual." International Journal of African Historical Studies 26, no. 2 (1993): 453. http://dx.doi.org/10.2307/219586.

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Rotman, Brian, and Frank J. Tipler. "The Physics of Immortality: Modern Cosmology, God and the Resurrection of the Dead." SubStance 24, no. 3 (1995): 150. http://dx.doi.org/10.2307/3685020.

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Dilley, Roy, and Richard Fardon. "Between God, the Dead and the Wild: Chamba Interpretations of Ritual and Religion." Man 29, no. 2 (June 1994): 511. http://dx.doi.org/10.2307/2804535.

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T, Jeyabharathi. "The Theory of the Major Theological Principles of Eight Anthologies." International Research Journal of Tamil 3, S-2 (April 30, 2021): 218–21. http://dx.doi.org/10.34256/irjt21s241.

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The creation of God is the belief that we will be safe by creating rituals and temples that are sacrificed by men who are afraid of the fury of nature. They also gave their hunting tools to the gods who created it and also established idolatry. Among the gods that were so, there is a dual ity of the small god. At first, the small deities were worshipped on the border of the village as a place where the dead ancestors lived as people. This is called the Guardian Goddess. The great deities are considered to be the deity of every deity shown in Thelly. The difference between the minor gods and the great gods does not appear to have been in the Sangam literature. However, it is a discretion to match the definition of today. In the society where the dead were usually the middle stones, the stones became worship. The study is the only small-sighted cult of the four temples that were built for the king, the deceased, the dead from the north, the life of the goddess, the king and the living.

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Scolari, Paolo. "Gabriel Marcel and Nietzsche. Existence and Death of God." Nietzsche-Studien 47, no. 1 (November 1, 2018): 398–409. http://dx.doi.org/10.1515/nietzstu-2018-0018.

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Abstract Gabriel Marcel’s writings stand in a complex relationship to Nietzsche’s thought. Paying homage to Nietzsche’s influence as one of the most eminent representatives of the existential thought, Marcel is aware that he deals with a thinker who is as distant from him as he is very close. Marcel’s references to Nietzsche’s thought are tied to Nietzsche’s expression “God is dead”, and the end of the divine is the theme that simultaneously highlights the greatness and the tragedy of Nietzsche. Marcel accepts the contradictions of Nietzsche’s philosophical thought as both dangerous and fruitful.

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Firdausy, M. Anwar. "TRAGEDI KEMATIAN TUHAN: Kajian atas Aforisme Nietzsche “Tuhan Telah Mati”." El-HARAKAH (TERAKREDITASI) 6, no. 2 (August 13, 2008): 82. http://dx.doi.org/10.18860/el.v6i2.4670.

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The declaration of “God is dead” is the most memorable statement for people knowing Nietzsche. That declaration made him well-known around the world for centuries. It is no wonder that he then got people’s negative impression, for example “The God’s butcher” which is identical to atheism and other anti-religion communities. At a glance, Nietzsche is seen as the hater of God though wisely he deserved to be in the mid position between “religion and anti-religion” or “religious and secular”. The reason is that, The God he hates is The One being arbitrary and unfair. He wants others to be free from the fake promises of the world and search for the truth. Proklamasi God is dead adalah pernyataan yang paling melekat dalam ingatan orang tentang sosok Nietzsche. Sabda itulah yang melambungkan dirinya hingga pada tingkat kesohoran melintasi ruang geografis dan waktu dalam hitungan abad. Tidak heran jika kemudian ia mendapatkan beragam stigma. Sebut saja julukan “Sang Penjagal Tuhan” yang diidentikkan dengan ateisme dan gerakan-gerakan anti agama. Sekilas Nietzsche terlihat seperti pembenci Tuhan meskipun secara bijak ia telah pantas berada pada posisi tengah di antara “agama dan anti agama”, “religius dan sekular”. Alasannya ialah Tuhan yang dia benci adalah Tuhan yang sewenang-wenang dan tidak adil. Ia ingin agar manusia bebas dari janji-janji palsu dunia dan mulai mencari kebenaran.

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Gathje, Jon B. "All the Saints of God: Expanding a Plural Pneumatology through the Communion of the Saints." Journal of Pentecostal Theology 25, no. 1 (April 20, 2016): 107–22. http://dx.doi.org/10.1163/17455251-02501012.

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This article argues, in the spirit of Veli-Matti Kärkkäinen’s goal of loosening the spirits into a plural pneumatology, that one population of spirits regularly encountered in the world are the spirits of the dead. Through reflection upon the theological statements made across centuries about the communion of saints and the saints themselves, honest consideration of the experiences, practices, and worship lives of the living faithful, and a consideration of how the saints are present to the living through memory and hope, it will be shown that the connection between the living and the dead is alive, present, and spirit-filled.

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Reid, Alice. "The Effects of the 1918–1919 Influenza Pandemic on Infant and Child Health in Derbyshire." Medical History 49, no. 1 (January 1, 2005): 29–54. http://dx.doi.org/10.1017/s0025727300008279.

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In early 1919 my father, not yet demobilized, came on one of his regular, probably irregular, furloughs to Carisbrook Street to find both my mother and sister dead. The Spanish Influenza pandemic had struck Harpurhey. There was no doubt of the existence of a God: only the supreme being could contrive so brilliant an afterpiece to four years of unprecedented suffering and devastation. I apparently, was chuckling in my cot while my mother and sister lay dead on a bed in the same room.

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Willimon, William H. "A Peculiarly Christian Account of Sin." Theology Today 50, no. 2 (July 1993): 220–28. http://dx.doi.org/10.1177/004057369305000206.

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“The Church's notion of sin, like that of Israel before it, is peculiar. It is derived, not from speculation about the universal or general state of humanity, but rather from a peculiar, quite specific account of what God is up to in the world. What God is up to is named as covenant, Torah, or, for Christians, Jesus. If we attempt to begin in Genesis, with Adam and Eve and their alleged ‘fall,’ we will be mistaken, as Niebuhr was, in thinking of sin as some innate, indelible glitch in human nature.”April is the cruellest month, breeding Lilacs out of the dead land, mixing Memory and desire, …Winter kept us warm, covering Earth in forgetful snow, …What are the roots that clutch, what branches grow Out of this stony rubbish? Son of man, You cannot say, or guess, for you know only A heap of broken images, where the sun beats, And the dead tree gives no shelter. …T. S. Eliot, The Waste Land, I, 1922

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Basuki, Ponco Mujiono. "Pemahaman Kata GO’EL Dalam Kitab Rut." Journal Kerusso 3, no. 2 (September 12, 2018): 20–24. http://dx.doi.org/10.33856/kerusso.v3i2.94.

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God is fully sovereign over the life of His people and He allows everything happening naturally in everyday man experience. But it will be real when examined more deeply, that in all the events of this life, God works to achieve His plan. Practically-theologically, the law about go’el in Israel's history is showing about the love and care of God in the Israel’s life, His people and proof of God's loyalty to His promises and plans. As go’el Boas also had to take Ruth to be his wife in order to uphold the name of the dead person, namely Mahlon, Ruth's husband, through the son who was born to Ruth from Boaz. Thus the name of Mahlon did not disappear from among the Israelites.

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Janzen, J. Gerald, and John T. Noble. "Did Hagar give Ishmael up for dead? Gen. 21.14-21 re-visited." Journal for the Study of the Old Testament 44, no. 4 (May 5, 2020): 517–31. http://dx.doi.org/10.1177/0309089219862822.

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This article advances the thesis that Hagar’s statement in Gen. 21.16, ‘Let me not look upon the death of the child’, is not so much a despairing whimper of resignation as it is a cohortative prayer for divine intervention. Accordingly, the ‘casting’ of her son under a bush is not an act of exposure, but a signal of the child’s availability for adoption. Attending to the vocabulary and syntax of Hagar’s ordeal, then, we understand the scene to represent the enactment of Ishmael’s name, ‘God hears’.

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Journal articles on the topic 'God is dead'

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