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Journal articles on the topic 'God – Omniscience – History of doctrines'

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Published: 4 June 2021

Last updated: 6 February 2022

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1

Enders, Markus. "Allgegenwart und Unendlichkeit Gottes in der lateinischen Patristik sowie im philosophischen und theologischen Denken des frühen Mittelalters." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 3 (December 31, 1998): 43–68. http://dx.doi.org/10.1075/bpjam.3.05end.

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Abstract This essay intends to contribute to the history of the ideas of omnipresence and infinity as two related attributes of God in the theology of the Latin Church Fathers and in the philosophical and theological thinking of the early Middle Ages. The classical Christian doctrine of the infinite presence of God was developed within the early Latin context by Hilarius of Poitiers and foremost by Augustine, who set forth the unique omnipresence of God through the formula that God is «wholly everywhere in himself» (in se ipso ubique totus). Gregory the Great expanded upon this formula and pas

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Franklin, Melissa. "The Indispensability of the Single-Divine-Attribute Doctrine." Religious Studies 29, no. 4 (1993): 433–42. http://dx.doi.org/10.1017/s0034412500022514.

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The most elusive and perhaps famous argument in the history of the philosophy of religion was put forth in the eleventh century by St Anselm. Now known as the ontological argument, it is based on the idea that God is that being greater than which is inconceivable. Although historically debate focused on the issue of whether existence is a property, or a perfection, required in our concept of such a being, recently it has taken a back seat to the examination of the indisputable attributes a perfect being must exemplify if He exists. Traditionally such attributes include: omnipotence, omniscienc

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Efremova, Natalia V. "The Islamization of Aristotelism in the Metaphysics of Ibn Sina." RUDN Journal of Philosophy 24, no. 1 (2020): 39–54. http://dx.doi.org/10.22363/2313-2302-2020-24-1-39-54.

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The article analyzes the activity of the greatest classic of the Islamic philosophy - Ibn Sina (Avicenna, 980-1037), aimed at the revision of Aristotelianism, mainly in terms of its synthesis with Islamic monotheism. Preferential attention is paid to the metaphysical section of Avicennian multivolume encyclopedia “The Healing” (c. 1020-1027). Instead of Aristotelian God / the Prime Mover as the final cause, which serves as the source of the movement of the world, Avicenna establishes God / Necessary Being, who acts as the Giver of being. Developing the ontological foundation of creationism, i.

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M.B., Dastagiri. "The Origin of the Universe: Big Bang to God Theory." European Scientific Journal, ESJ 14, no. 33 (2018): 143. http://dx.doi.org/10.19044/esj.2018.v14n33p143.

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The universe is full of mystical things. Since ages, the belief that God became the Universe is a theological doctrine that has been developed. Evolutionary biologists and Modern scientists still believes in Big Bang theory. Many thinkers, theologians, philosophers, and scientists are unable to confirm the exact process of the origin of the universe. Hence, this paper focuses on analyzing the history of theologians, mythologists, philosophers, cosmologists and scientists research evidences, insights, theories, and rationales to find out about the origin of the universe. The study uses metaanal

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Lévi, Ide, and Alejandro Pérez. "Editorial: God's Nature and Attributes." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3, no. 2 (2019): 1–2. http://dx.doi.org/10.14428/thl.v3i2.52523.

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In Western theism, different attributes have classically been ascribed to God, such as omnipotence, omniscience, wisdom, goodness, freedom and so on. But these ascriptions have also raised many conceptual difficulties: are these attributes internally coherent? Are they really compossible? Are they compatible with what we know about the world (e.g. the existence of evil, human freedom, the laws of nature etc.). These traditional questions are part of the inquiry on God’s nature as it is carried out in contemporary philosophy of religion. Another part of this inquiry is constituted by theologica

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Baffioni, Carmela. "From Sense Perception to the Vision of God: a Path towards Knowledge according to the Ihwān al-Safā'." Arabic Sciences and Philosophy 8, no. 2 (1998): 213–31. http://dx.doi.org/10.1017/s0957423900002526.

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The aim of this paper is to identify the position the ru'yat Allāh holds within the curriculum of sciences described by the Iḫwān al-Ṣafa'. Their concept of knowledge is first clarified. The Ihwan use the terminology of rational knowledge to describe items of faith too. But faith is only an introduction to a greater knowledge. Now: is the supreme knowledge to be considered as speculative and theoretical, or are the ḫawciṣṣ, the only ones entitled to the vision of God, eventually obliged to rely on a kind of divine “revelation” or “inspiration”? If the “vision of God” appears beyond any possibl

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Charry, Ellen T. "Educating for Wisdom: Theological Studies as a Spiritual Exercise." Theology Today 66, no. 3 (2009): 295–308. http://dx.doi.org/10.1177/004057360906600303.

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Augustine set the goal of human life as knowing, loving, and enjoying God forever. He also set the practical task of theology as knowledge of God seeking the wisdom of God. Theology is to enable wisdom. The fourfold curriculum now focuses primarily on mastering information and technical ministerial skills. If Augustine is correct, however, the various theological subdisciplines, now generally divided into guilds, share a sacred calling that transcends their various subject matters and methods. If teaching, scholarship, and learning aim at wisdom, then teachers, scholars, and students pursue a

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Westerink, Herman. "Eternal Hate and Conscience: On the Filiation between Freudian Psychoanalysis and Sixteenth and Early Seventeenth Century Protestant Thought." Psychoanalysis and History 13, no. 1 (2011): 5–24. http://dx.doi.org/10.3366/pah.2011.0002.

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In his seminar on ethics Jacques Lacan suggests there exists a ‘filiation or cultural paternity’ between Freudian psychoanalysis and a ‘new direction of thought’ that starts with Luther's conceptualization of God's eternal hate of man, and is then further continued in Calvinism. In this article this thesis is explored. The author argues that there is not only a familiarity between the Protestant doctrines of predestination and Freud's reconstruction of prehistoric events and primal scenes, but also that Lacan's views on conscience formation and his elaborations of the complexity of moral decis

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Boylston, Nicholas. "Islam from the Inside Out: ʿAyn al-Quḍāt Hamadānī’s Reconception of Islam as Vector". Journal of Islamic Studies 32, № 2 (2021): 161–202. http://dx.doi.org/10.1093/jis/etab015.

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Abstract Against the backdrop of recent work on how ‘Islam’ should be understood as a scholarly category, this article focuses in on one particularly striking insider definition of Islam: ‘Islam is whatever takes a man to God, and infidelity (kufr) is whatever prevents a man from the Way of God’. Articulated by the sixth/twelfth century Sufi ʿAyn al-Quḍāt Hamadānī, who was executed on charges of heresy in 526/1131, this definition works as a key component in its author’s critical and constructive projects. Whilst forming part of a vociferous critique of interpretations of Islam as presented by

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Panaino, Antonio. "Light, Time, Motion and Impulse in the Zoroastrian Pahlavi Texts." Iran and the Caucasus 24, no. 3 (2020): 243–86. http://dx.doi.org/10.1163/1573384x-20200302.

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The present investigation concerns the category of “Time” in its dialectical relation between a limitless eternity and the limited period of the direct antagonism with Ahreman’s forces. The eternal time being co-substantial with God is an ontological force a priori, which results determinant in the preventive fight against Ahreman, whose perception of time, on the contrary, seems to be absent, at least until he does not enter into the visual space of Ohrmazd. In particular, the article deals with the metaphysic development of the idea of time in the Zoroastrian theological tradition with speci

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Hammond, Sarah R. "“God Is My Partner”: An Evangelical Business Man Confronts Depression and War." Church History 80, no. 3 (2011): 498–519. http://dx.doi.org/10.1017/s000964071100062x.

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“‘God Is My Partner’: An Evangelical Business Man Confronts Depression and War” chronicles the early career of R. G. LeTourneau, an industrialist and lay preacher whose life challenges the historiography of mid-twentieth-century fundamentalism as apolitical and otherworldly. In the 1930s and 1940s, every businessman had to grapple with the expanding federal state under the New Deal and in World War II. LeTourneau exemplified theologically conservative evangelical resourcefulness under changing political and economic conditions. Born in 1888 to a Plymouth Brethren family, his cultural memory re

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Haemig, Mary Jane. "Jehoshaphat and His Prayer among Sixteenth-Century Lutherans." Church History 73, no. 3 (2004): 522–35. http://dx.doi.org/10.1017/s0009640700098279.

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Martin Luther, writing in his Betbuchlein in 1522, declared:Among the many harmful books and doctrines which are misleading and deceiving Christians and give rise to countless false beliefs, I regard the personal prayer books as by no means the least objectionable. They drub into the minds of simple people such a wretched counting up of sins and going to confession, such un-Christian tomfoolery about prayers to God and his saints! Moreover, these books are puffed up with promises of indulgences. … These books need a basic and thorough reformation if not total extermination.… But I just don't h

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Wadkins, Timothy H. "The Percy-“Fisher” Controversies and the Ecclesiastical Politics of Jacobean Anti-Catholicism, 1622–1625." Church History 57, no. 2 (1988): 153–69. http://dx.doi.org/10.2307/3167183.

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Theologically and ecclesiologically James I of England was a “Gentleman of Wide Swallow.” Although he did not possess the type of skepticism that later emerged in post-Restoration latitudinarianism, he did endorse as orthodox only those essential doctrines which Christians had agreed upon in the early centuries of the church, which were grounded in the “expresse word of God” and given their most basic formulation in the creeds. The king viewed himself as an irenic monarch, one who could bring peace to Christendom by promoting an accommodation to these essentials and compromise between conflict

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Brigaglia, Andrea. "Two Published Hausa Translations of the Qur'ān and their Doctrinal Background." Journal of Religion in Africa 35, no. 4 (2005): 424–49. http://dx.doi.org/10.1163/157006605774832225.

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AbstractThis article presents an analysis of two written Hausa translations of the Qur'ān. Though emphasizing that these endeavours were strictly linked to their authors' previous careers as oral exegetes, the article argues also that a certain shift may take place in the significance of tafsīr through the importance assumed by written translation. These translations were published when a broad dogmatic conflict was taking place in Nigeria, and they feature a strong concern to de-legitimize or defend certain contended issues. The recurring object of debate in the two translations is usually Su

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Fokin, Alexey. "Augustine's Paradigm 'ab exterioribus ad interiora, ab inferioribus ad superiora' in the Western and Eastern Christian Mysticism." European Journal for Philosophy of Religion 7, no. 2 (2015): 81–107. http://dx.doi.org/10.24204/ejpr.v7i2.121.

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I argue that St. Augustine of Hippo was the first in the history of Christian spirituality who expressed a key tendency of Christian mysticism, which implies a gradual intellectual ascent of the human soul to God, consisting of the three main stages: external, internal, and supernal. In this ascent a Christian mystic proceeds from the knowledge of external beings to self-knowledge (from outward to inward), and from his inner self to direct mystical contemplation of God (from inward to higher). Similar doctrines may be found in the writings of the Greek Fathers (Great Cappadocians, Dionysius th

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Adamson, Peter. "Al-Kindī and the Mu‘tazila: Divine Attributes, Creation and Freedom." Arabic Sciences and Philosophy 13, no. 1 (2003): 45–77. http://dx.doi.org/10.1017/s0957423903003035.

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The paper discusses al-Kindī's response to doctrines held by contemporary theologians of the Mu‘tazilite school: divine attributes, creation, and freedom. In the first section it is argued that, despite his broadly negative theology, al-Kindī recognizes a special kind of “essential” positive attribute belonging to God. The second section argues that al-Kindī agreed with the Mu‘tazila in holding that something may not yet exist but still be an object of God's knowledge and power (as the Mu‘tazila put it, that “non-being” is a “thing”). Also it presents a new parallel between al-Kindī and John P

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Togarasei, Lovemore. "Modern Pentecostalism as an Urban Phenomenon: The Case of the Family of God Church in Zimbabwe." Exchange 34, no. 4 (2005): 349–75. http://dx.doi.org/10.1163/157254305774851484.

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AbstractThe past twenty to thirty years in the history of Zimbabwean Christianity have witnessed the emergence of a new breed of Pentecostalism that tends to attract the middle and upper classes urban residents. This paper presentsfindings from a case study of one such movement, the Family of God church. It describes and analyses the origins, growth and development of this church as an urban modern Pentecostal movement. Thefirst section of the paper discusses the origins and development of the church focusing on the life of the founder. The second section focuses on the teaching and practices

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Jones, Mark. "John Calvin’s Reception at the Westminster Assembly (1643–1649)." Church History and Religious Culture 91, no. 1-2 (2011): 215–27. http://dx.doi.org/10.1163/187124111x557872.

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Of all the Reformation theologians, John Calvin exerted arguably the most influence on the English Puritans. That did not mean, however, that his theology was uncritically accepted. This chapter considers the reception of Calvin’s theology at the Westminster Assembly on two doctrines that were debated among the Westminster divines, namely, the eternal generation of the Son of God and the so-called descent of Christ into Hell. Calvin’s somewhat unique position on the Son’s aseity and his interpretation of Christ’s descent were considered by the Assembly, but ultimately rejected by the majority,

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JIANG, Xiangyan. "A Preliminary Study on the First Selected Translation of The Book of Poetry into French." Asian Studies 3, no. 2 (2015): 75–86. http://dx.doi.org/10.4312/as.2015.3.2.75-86.

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This article aims to sketch a preliminary analysis of eight poems from The Book of Poetry, translated into French by the French Jesuit Joseph de Premare (1660–1736) in the early 18th century. Premare implanted the doctrines of Christianity in his translation of the eight poems that were selected from the Greater Odes of the Kingdom (大雅), Minor Odes of the Kingdom (小雅) and the Sacrificial Odes of Zhou (周頌), which were analysed from three aspects: firstly, the theme of the eight odes, king and kingship, allude to the Lord; and the first ode Jing Zhi (敬之), meaning to reverence Tian (敬天) by title,

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Giulea, Dragoş A. "The Noetic Turn in Jewish Thought." Journal for the Study of Judaism 42, no. 1 (2011): 23–57. http://dx.doi.org/10.1163/157006310x529218.

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AbstractThe noetic turn—perhaps the most important development in Jewish theological discourse after that from prophetic literature to apocalypticism—denotes the translation of the biblical and particularly apocalyptic ontological and epistemological categories, generally conceived according to the norms and categories of everyday knowledge, into noetic categories. God, his throne, light, angels and heavens are re-conceived from a noetic perspective. Noetic perception takes the place of direct vision, hearing and dreams in apprehending the heavenly mysteries of the apocalyptic literature. The

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van der Pol, Frank. "The Profile and Use of John Calvin in the Dissertatie and the Institutiones theologiae practicae of Simon Oomius (1630–1706)." Church History and Religious Culture 91, no. 1-2 (2011): 179–92. http://dx.doi.org/10.1163/187124111x557845.

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This contribution deals with the reception of John Calvin and his theology in a seventeenth-century Dutch manual of practical theology written by Simon Oomius, a representative of Dutch Reformed Pietism in the period of high Orthodoxy. From the manual, which presents an exhaustive study of the doctrines of Scripture and of God, it becomes clear that Oomius uses Calvin as an important and reliable reference in the areas of dogmatics, exegesis, church history, and spirituality. He takes over arguments from Calvin by paraphrasing him, by using the same examples, by appealing to the same names, by

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English, John C. "John Hutchinson's Critique of Newtonian Heterodoxy." Church History 68, no. 3 (1999): 581–97. http://dx.doi.org/10.2307/3170039.

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“Nature and Nature's laws lay hid in night: God said, Let Newton be!—and all was light,” according to Alexander Pope. Other British subjects were not so sure. In recent years, historians have begun to take more seriously the persons who opposed Newton on either philosophical, scientific or theological grounds. Rival systems of natural philosophy were already in the field, including the scholastic, the alchemical, and especially the Cartesian. Newton had learned a great deal from Descartes, but he also set out to correct the errors in his system. Many Cartesians, at least in the period shortly

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Hasti, Safavi. "The Study of the Principles of Philosophy of Islamic Art." RUDN Journal of Philosophy 24, no. 1 (2020): 23–38. http://dx.doi.org/10.22363/2313-2302-2020-24-1-23-38.

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The main discourse on Islamic art in the western academia primarily views Islamic art through the lens of art history and sociology of art. Islamic art is considered as sacred in Islamic civilisation and culture, and derives its sanctity from the Quran as the fountain from which it has emanated, which Muslims consider to be the Word of God, much like Christ is the Word of God in Christianity. The Quran has played a formative role in shaping the trinity of sacred Islamic art which is Quranic recitation, calligraphy and architecture. However, another approach which not only is viable but can be

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Sunarko, Adrianus. "Allah Berharap pada Manusia: Teologi dengan Paradigma ‘Kebebasan’." MELINTAS 32, no. 2 (2017): 171. http://dx.doi.org/10.26593/mel.v32i2.2677.171-192.

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The author introduces a way of theologising by way of a particular paradigm, that is, ‘freedom’ paradigm. From the philosophical viewpoint this way of thinking according to the paradigm is chosen with the consideration that it has become one of the central themes in modern thought, is not under the level of reflection reached by the modern thought, and conforms the requirement of reason to borderlessly question the fundamental cause of everything. From the theological viewpoint, the choice for this paradigm has a consequence that ‘freedom’ becomes the reference, towards which theological refle

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van Wilgenburg, Arwin. "The Reception of Athanasius within Contemporary Roman Catholic Theology." Church History and Religious Culture 90, no. 2-3 (2010): 311–37. http://dx.doi.org/10.1163/18712411-0x542428.

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This article gives a brief overview of the reception of Athanasius in nineteenth- and twentieth-century Roman Catholic theology. Besides papal documents, mainly German theologians are discussed. First, Johann Adam Möhler’s Athanasius der Grosse (1827) is analyzed. Möhler was convinced that Athanasius was of great importance for modern society. However, Möhler’s attempt to give Athanasius a prominent position in contemporary theology seemed to fail. Although Athanasius is not absent in nineteenth-century dogmatic compendia, nor in papal documents of the last two centuries and many dogmatics of

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Shufran, Lauren. "“Till I in hand her yet halfe trembling tooke”: Doctrines of Justification in Edmund Spenser’s Amoretti." Renaissance and Reformation 41, no. 1 (2018): 89–130. http://dx.doi.org/10.33137/rr.v41i1.29522.

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This article claims there is an underlying soteriological conceit in Spenser’s Amoretti (1595) concerning the roles that “works” and “grace” play in the beloved’s requital: roles with theological analogues in justification, the means by which people were declared righteous before God. I show how Spenser’s lover struggles with works-righteousness, and how Spenser betrays “Protestant” thought about the inadequacy of works even as his lover insists upon them. Spenser’s lover fails repeatedly in his labours until grace comes to him, unwilled, in a moment of concession. His “works” afterward become

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Esha, Muhammad In'am. "AGAMA SIKH DI INDIA: Sejarah Kemunculan, Ajaran dan Aktivitas Sosial-Politik." El-HARAKAH (TERAKREDITASI) 8, no. 1 (2008): 83. http://dx.doi.org/10.18860/el.v8i1.4615.

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<p>The paper examines the Sikhism on its history, doctrines, and political activities. The Sikhism was founded by Guru Nanak whose ideology was initially closed to Islam and further moved to Hindu. However, the political conflict in India between Hindu and Islam is as one strong reason to make eclecticism. Therefore, the doctrines of Sikhism were taken from Islam on one side and Hindu on another side. It results in the Sikhism as a dualistic doctrine in its concept on God, human beings and nature. The Sikhism was involved conflict in India's society when the leader of Sikhism dragged in

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Popova, A. V. "Ontology (Existence) of Law in Modern Realities of Legal Regulation of Socially Oriented Economy." Lex Russica 73, no. 3 (2020): 80–89. http://dx.doi.org/10.17803/1729-5920.2020.160.3.080-089.

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The paper analyzes philosophical and philosophical and legal approaches to the definition of such concepts as ontology of law and existence of law in the history of world legal thought. The author has elucidated the views on the ontology of law in the history of the Ancient World, Middle Ages, New and Modern Times. Thus, the doctrine of existence was central to the philosophical and legal constructions of Antiquity. In the Middle Ages, ontology was associated only with God, in the era of modern times the existence of law, depending on the philosophical and legal doctrine, was defined as an abs

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Sommerville, Johann P. "English and European Political Ideas in the Early Seventeenth Century: Revisionism and the Case of Absolutism." Journal of British Studies 35, no. 2 (1996): 168–94. http://dx.doi.org/10.1086/386103.

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The central argument of this article is that English political thinking in the early seventeenth century was not distinctively English. More particularly, we shall see that a number of English writers put forward political doctrines that were precisely the same as those of Continental theorists who are usually described as absolutists. If the Continental thinkers were absolutists, then so were the English writers. The theory of absolutism vested sovereign power in the ruler alone and forbade disobedience to the sovereign's commands unless they contradicted the injunctions of God Himself. It is

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Maslauskaitė, Sigita. "ŠVENČIAUSIOSIOS TREJYBĖS ATVAIZDAI: IŠTAKOS, IKONOGRAFIJOS BRUOŽAI, DEFORMACIJOS." Religija ir kultūra 10 (January 1, 2012): 63–79. http://dx.doi.org/10.15388/relig.2012.0.2739.

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Švč. Trejybės atvaizdo istorija rodo, kad šio krikščionybės slėpinio aiškinimas buvo ir yra iššūkis, į kurį krikščionybė bandė atsakyti visuotinių susirinkimų metu, skatindama teologinių traktatų leidybą, šviesdama menininkus ir kūrinių užsakovus. Trivienio Dievo didybės vaizdavimas, ikonografijos interpretacijos ir deformacijos atskleidžia, kad per visą krikščionybės istoriją dėta daug pastangų „aiškiai“ išreikšti Švč. Trejybės esmę, tačiau slėpinys liko ir slėpiniu, ir iššūkiu. Į jį atsiliepti stengėsi įvairių epochų tikintieji, tačiau vieno tikro atsakymo nerado. Švč. Trejybės ikonografijos

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Fletcher, Charles. "Understanding Islam." American Journal of Islam and Society 22, no. 4 (2005): 120–22. http://dx.doi.org/10.35632/ajis.v22i4.1674.

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Amidst the current struggle to accurately apprehend and explain Islam, variousworks have appeared since the 9/11 tragedy. Into this array of publicationscomes Jerald Dirks, who offers his contribution as an attempt to presentan undistorted introduction to Sunni Islam based almost exclusively onthe Qur’an and the Sunnah and aimed primarily at the western Christianreader. Dirks is an American Christian convert to Islam who has written onsuch diverse topics as clinical psychology, Arabian horses, and, recently,inter-religious issues: The Cross and the Crescent: An Interfaith Dialoguebetween Chris

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WEI-TSING INOUYE, MELISSA. "Cultural Technologies: The long and unexpected life of the Christian mission encounter, North China, 1900–30." Modern Asian Studies 53, no. 6 (2019): 2007–40. http://dx.doi.org/10.1017/s0026749x18000525.

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AbstractThis article uses the case of the London Missionary Society (LMS) in China to argue that disruptive cultural technologies—namely organizational forms and tools—were just as significant within Christian mission encounters as religious doctrines or material technologies. LMS missionaries did not convert as many Chinese to Christianity as they hoped, but their auxiliary efforts were more successful. The LMS mission project facilitated the transfer of certain cultural technologies such as church councils to administer local congregations or phonetic scripts to facilitate literacy. Once in

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Sutoyo, Daniel. "Analisis Historis terhadap Teologi Gerakan Pentakostalisme." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 2, no. 2 (2018): 167. http://dx.doi.org/10.30648/dun.v2i2.171.

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Abstract. The purpose of this paper is to explain the historical developments, doctrines and behaviors that appear in every Pentecostal movement, so that we can distinguish between the First Wave movement, the Classical Pentecost, the Second Wave Movement, the Charismatic Movement, the Third Wave Movement, the Sign Movement and the Miracles, and Fourth Wave Movement, New Apostolic Reformation Movement (NAR). The method in this study is the study of historical analysis on the history of the development of each wave movement Pentecostalism. Through the analysis it is concluded that every wave of

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Forsberg Jr., Clyde. "Esotericism and the “Coded Word” in Mormonism." International Journal for the Study of New Religions 2, no. 1 (2011): 29–54. http://dx.doi.org/10.1558/ijsnr.v2i1.29.

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In the history of American popular religion, the Latter-day Saints, or Mormons, have undergone a series of paradigmatic shifts in order to join the Christian mainstream, abandoning such controversial core doctrines and institutions as polygamy and the political kingdom of God. Mormon historians have played an important role in this metamorphosis, employing a version (if not perversion) of the Church-Sect Dichotomy to change the past in order to control the future, arguing, in effect, that founder Joseph Smith Jr’s erstwhile magical beliefs and practices gave way to a more “mature” and bible-ba

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Farchan, Yusa'. "Reasoning of Liberal Islam: A Study on Islamic Perspectives in Liberal Islam Network Jakarta." Analisa 1, no. 2 (2016): 180. http://dx.doi.org/10.18784/analisa.v1i2.352.

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<p><em>The renewal of Islamic thinking continuously develops from time to time in Indonesia. This research tries to answer two main problems, they are: how are the reasoning or ideology developed by Liberal Islam Network (LIN)?; and how are LIN’s main ideas and their metamorphoses? The research applies qualitative method with hermeneutic approach. The data is collected by library research or text documentation. The data is collected on August 18<sup>th</sup> to August 29<sup>th</sup> 2015. The research finds that the ideas of Liberal Islam Network show signi

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Clark, Gillian. "Rod, Line and Net: Augustine on the Limits of diversity." Studies in Church History 43 (2007): 80–99. http://dx.doi.org/10.1017/s0424208400003120.

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Augustine of Hippo is especially appropriate for the theme of this volume. He is acknowledged as a Father and Doctor of the Church, that is, as an authoritative Christian writer from the early centuries of the Church, and as a major theologian. Patristics, the study of the Fathers, used to be where it all started in terms of Church teaching: wherever possible, doctrines and practices were traced back to the Fathers. In the last half-century of early Christian studies there has been much more emphasis on ecclesiastical history, on the intellectual and political detail of a specific historical c

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Szram, Mariusz. "“Varii errores qui ab origine mundi emerserunt”. The semantic scope of the term “heresy” in Philastrius’ of Brescia Diversarum hereseon liber." Vox Patrum 68 (December 16, 2018): 315–25. http://dx.doi.org/10.31743/vp.3358.

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The bishop of Brescia, Philastrius, author of the first Latin catalogue of heresies, written between 380 and 388, presented in his treaty an extremely large number of heterodox movements: 28 within Judaism and 128 in early Christianity. This comes as a result of a wide understanding of the term heresis. For Philastrius this term was synonymous with the term error, recognized as any deviation from the universal truth in the history of the world, inspired by Satan as “the father of lies”, ocurring primarily in Judaism and Christianity. Among the early Christian views defined by the bishop of Br

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Kim, Myung Yong. "Ohn Theology (Holistic Theology)." Evangelische Theologie 75, no. 5 (2015): 366–85. http://dx.doi.org/10.14315/evth-2015-0507.

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AbstractThe theology that had the broadest and strongest influence in Korea was the fundamentalist theology, with HyungRyong Park being the representative figure. Yet Korean theology did not remain in fundamentalism. Cho developed a theology of life different from that of soul-focused fundamentalist theology, and this is seen clearly in his theology of three-fold blessing. He spread a theology that gave hope to the sick and poor in Korea and planted the Yeoido Church that eventually became the largest in the world. However, Cho’s theology has not developed into the theology of the kingdom of G

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Bosworth, Lucy. "A thirteenth-century genealogy of heresy." Studies in Church History 33 (1997): 135–48. http://dx.doi.org/10.1017/s042420840001322x.

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How did the medieval Church cope with the existence, both in its past and its present, of dissent and heresy within its own body? The churchmen who were engaged in writing anti-heretical treatises in the twelfth and thirteenth centuries did not view the Church’s doctrinal history as a process of interplay between new, and possibly heterodox, ideas which defined and refined those ‘orthodox’ doctrines which became acceptable to the Church. Still less did they conceive of it in terms of Bauer’s ‘competing orthodoxies’, one of which eventually became dominant. For these polemicists, the Pauline in

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Pranoto, Minggus Minarto. "KEBANGKITAN STUDI TEOLOGI PATRISTIK: Doktrin Trinitas (Perikhoresis)." Jurnal Amanat Agung 15, no. 1 (2019): 55–76. http://dx.doi.org/10.47754/jaa.v15i1.341.

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Teologi Patristik atau teologi bapa-bapa gereja muncul di masa-masa awal dalam sejarah perkembangan gereja. Namun demikian pemikiran teologi Patristik masih terus relevan berhadapan dengan persoalan-persoalan kehidupan sekarang ini. Teologi Patristik merupakan warisan berharga teologi Kristen yang tidak pernah membeku dan menjadi fosil di masa lalu, sebaliknya teologi Patristik mengalami kebangkitan dalam topik-topik kajiannya dan mempunyai daya dorong yang kuat untuk mendasari praksis transformasional pelayanan Kristen di masa sekarang ini. Kebangkitan studi teologi Patristik menunjukkan bahw

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Carvalho, Eloane Aparecida Rodrigues. "Festa ao Divino Pai Eterno: representações patriarcalismo em Panamá (GO)." Mosaico 11, no. 1 (2018): 56. http://dx.doi.org/10.18224/mos.v11i1.6099.

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O presente artigo visa abordar a festa ao Divino Pai Eterno a partir de representação simbólica em prol a Deus-Pai e ritualísticas que se entrelaçaram entre os preceitos católicos e os hábitos cotidianos daqueles que vivenciaram e vivenciam esse momento de encontro. Em Panamá, desde o início, a crença religiosa na divindade adquiriu características específicas da Região Sul de Goiás, sobretudo a imagem do padroeiro, já que corresponde segundo os dogmas cristãos a Santíssima Trindade. Vale considerar que essa devoção popular aos poucos foi sendo evangelizada, principalmente durante a festa, na

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Saif, Liana. "From Ġāyat al-ḥakīm to Šams al-maʿārif: Ways of Knowing and Paths of Power in Medieval Islam". Arabica 64, № 3-4 (2017): 297–345. http://dx.doi.org/10.1163/15700585-12341459.

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Abstract In recent years, we have witnessed an efflorescence of research on Islamic esoteric traditions and occult thought. Such scholarly activity has established that the occult sciences are part of Islamic intellectual history that cannot be overlooked; rather, they constituted a primary mode by which people thought about the hidden, the extraordinary, and their potential for partaking in the divine and wondrous. Occult beliefs and practices are thus inextricably embedded in philosophical, scientific, and religious discourses. This article focuses on occult thought in medieval Islam (second

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Morgan, D. O. "Moojan Momen: An introduction to shī i Islam: the history and doctrines of Tweler Shī ism. xxii, 397 pp., 40 Plates. New Haven and London: Yale University Press, 1985. £18.50. - Said Amir Arjomand: The Shadow of God and the Hidden Imam: religion, Political order, and social change in Shī ite Iran the beginning to 1890. (Publications of the Center for Middle Eastern Studies [Chicago], No. 17. ) xii, 356 pp. Chicago and London: University of chicago Press, 1984. £24.80." Bulletin of the School of Oriental and African Studies 50, no. 2 (1987): 382–83. http://dx.doi.org/10.1017/s0041977x00049314.

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Butarbutar, Marlon. "Kristologi Biblika Menurut Kaum Reformed Sebagai Salah Satu Dasar Apologetika Dalam Menghadapi Pengajaran Gnostik Di Era Postmodern." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 6, no. 2 (2020): 116–28. http://dx.doi.org/10.47154/scripta.v6i2.49.

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Kristologi adalah merupakan pokok terpenting dalam ajaran iman Kristen. Kristologi juga bisa disebut sebagai pusat kekristenan itu sendiri, dengan itu kristologi adalah pusat dari ilmu theologia. Karenanya mempelajari Pribadi dan karya Kristus, berarti sedang berada pada pusat theologi Kristen. Yesus Kristuslah yang memberikan identitas kepada kekristenan, yang sekaligus membedakannya dari agama atau kepercayaan yang lain. Keistimewaan doktrin ini terletak dalam pribadi dan karya Yesus Kristus sebagai Tuhan yang menjadi finalitas jalan menuju kepada keselamatan yang kekal. Pemahaman yang benar

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Stoker, H. G., and P. J. De Bruyn. "Wat is ’n godsdienstige kulte?" In die Skriflig/In Luce Verbi 29, no. 4 (1995). http://dx.doi.org/10.4102/ids.v29i4.1554.

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In this article it is indicated that a religious sect should be distinguished from a religious cult. A religious cult can be defined as a religious group that actively sets out to control both the earthly and eternal lives of its members. A cult specifically tries to control the members' behaviour, thoughts, emotions or feelings, information and environment, language, norms, history, view of God, salvation, interpretation of the Scriptures, doctrines and membership. When the gospel is preached to members of a cult, these facts should be kept in mind.

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MATEVOSYAN, ARTHUR. "THE ECCLESIASTICAL COUNCIL OF MANAZKERT AND THE DOGMATIC SYSTEM OF THE ARMENIAN CHURCH." COUNTRIES AND PEOPLES OF THE NEAR AND MIDDLE EAST, 2016, 106–29. http://dx.doi.org/10.52837/18291422-2016.30-106.

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In the history of the Armenian Apostolic Church there is a dogmatic document of exceptional clarity and integrity in which its doctrine is set forth as a complete system. We mean 10 anathemas adopted in 726 A.D. by by the ecclesiastical council of Manazkert. This council was convened by the leaders of the Armenian and the Syrian Jacobite churches-Catholicos John of Odzun and Patriarch Athanasius of Antioch in order to overcome doctrinal differences between them. According to this anathemas, the dogmatic system of the Armenian Church can be described as follows. God is the Holy Trinity that has

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Khalil Ahmed Marif. "Economic freedom between unbounded capitalism and Socialist denial and Islam's position on it – descriptive theoretical study: الحرية الاقتصادية بين الإطلاق الرأسمالي والنفي الاشتراكي وموقف الإسلام منها: دراسة نظرية وصفية". مجلة العلوم الإقتصادية و الإدارية و القانونية 5, № 4 (2021). http://dx.doi.org/10.26389/ajsrp.k060820.

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This research aims to highlight the role of the Islamic system in economic freedom and its success over the capitalist system, and a socialist in freedom. And between the pros and cons and the way of freedom in the mentioned systems. He emphasized that economic freedom in the capitalist system is absolute, there is no limit in it, but a little, while denying public ownership only an exception to the original, And the state's non-interference in economic and financial activities. And with the denial of economic freedom in the socialist economic system and direct and absolute interference of the

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Brown, Malcolm David. "Doubt as Methodology and Object in the Phenomenology of Religion." M/C Journal 14, no. 1 (2011). http://dx.doi.org/10.5204/mcj.334.

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Photograph by Gonzalo Echeverria (2010)“I must plunge again and again in the water of doubt” (Wittgenstein 1e). The Holy Grail in the phenomenology of religion (and, to a lesser extent, the sociology of religion) is a definition of religion that actually works, but, so far, this seems to have been elusive. Classical definitions of religion—substantive (e.g. Tylor) and functionalist (e.g. Durkheim)—fail, in part because they attempt to be in three places at once, as it were: they attempt to distinguish religion from non-religion; they attempt to capture what religions have in common; and they a

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Ensor, Jason. "Web Forum: Apocacide, Apocaholics and Apocalists." M/C Journal 2, no. 8 (1999). http://dx.doi.org/10.5204/mcj.1814.

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Apocacidal Tendencies: Three Excerpts from the Heaven's Gate Website 1995 (A term which blends apocalypse with suicide, apocacides could be best described as those groups or individuals who understand salvation from an imagined approaching armageddon to involve, indeed depend upon, the voluntary sacrifice of one's own life on earth.) 1. '95 Statement by An E.T. Presently Incarnate: "... We brought to Earth with us a crew of students whom we had worked with (nurtured) on Earth in previous missions. They were in varying stages of metamorphic transition from membership in the human kingdom to mem

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Burns, Alex. "The Worldflash of a Coming Future." M/C Journal 6, no. 2 (2003). http://dx.doi.org/10.5204/mcj.2168.

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History is not over and that includes media history. Jay Rosen (Zelizer & Allan 33) The media in their reporting on terrorism tend to be judgmental, inflammatory, and sensationalistic. — Susan D. Moeller (169) In short, we are directed in time, and our relation to the future is different than our relation to the past. All our questions are conditioned by this asymmetry, and all our answers to these questions are equally conditioned by it. Norbert Wiener (44) The Clash of Geopolitical Pundits America’s geo-strategic engagement with the world underwent a dramatic shift in the decade after th

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