Relevant bibliographies by topics / Jus divinum

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Jus divinum'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Jus divinum"

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Jiménez Urresti, Teodoro I. "El "jus divinum": noción, grados y lógica de estudio." Salmanticensis 39, no. 1 (January 1, 1992): 35–77. http://dx.doi.org/10.36576/summa.7440.

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Jiménez Urresti, Teodoro I. "El jus divinum: II. Su naturaleza e identificación por la lógica normativa." Salmanticensis 40, no. 3 (January 1, 1993): 299–342. http://dx.doi.org/10.36576/summa.7486.

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Kemp, Eric. "The Spirit of the Canon Law and its Application in England." Ecclesiastical Law Journal 1, no. 1 (July 1987): 5–14. http://dx.doi.org/10.1017/s0956618x0000689x.

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The word Canon means a rule or norm and it was used at quite an early stage of the Church's history to denote both general principles governing the life of the Christian society and particular enactments of Christian assemblies. The subject matter of the canons is as wide as the life of the Church itself and consequently very varied in its nature. At one end of its range it is concerned with matters fundamental to the Church's existence such as the creeds and sacraments. At the other it deals with practical arrangements such as the ownership and use of buildings. At a recent conference with German Lutherans I was asked whether the canon law was jus divinum or jus humanum, and I felt bound to reply. ‘Both’, because of this wide range which stretches from revelation to convenience.
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Гетьман-Павлова, Ирина, and Irina Getman-Pavlova. "THE DOCTRINE OF PRIVATE INTERNATIONAL LAW: THE THEORY OF STATUTES IN GERMANY AT THE END OF XVII CENTURY (JOHANN SHILTER AND SAMUEL STRYK)." Journal of Foreign Legislation and Comparative Law 1, no. 6 (February 7, 2016): 0. http://dx.doi.org/10.12737/17119.

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The article investigates the development of the German doctrine of private international law at the end of the XVII century, in particular, the author analyzes the essays of Johann Schilter and Samuel Stryk. Among the German scholars engaged in the problems of the conflict of laws, Johann Schilter and Samuel Stryk are very prominent, however, their creativity and their contribution to the development of the doctrine of the conflict of laws rules are virtually unknown in Russian jurisprudence. They adhered to the opinion on dividing all statutes into three groups, but they preferred not to use the terms statutes personalia, realia, mixta. However, neither Shilter nor Stryk accepted the Dutch comitas gentium doctrine, so it is impossible to consider these scholars to be representatives of the “Dutch-German version of the theory of the statutes” as a concept, which is based on international comity. They attempted to explain the application of foreign laws from the standpoint of humanism and jus divinum. Shilter and Stryk’s conflict doctrines are of great interest and demonstrate the specificity of the German conflict doctrine, which has had a significant impact on the development of the legislation on German PIL.
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Sodeika, Tomas. "ŠVENTOJO BONAVENTŪROS KELIONĖ." Religija ir kultūra 9 (January 1, 2011): 7–20. http://dx.doi.org/10.15388/relig.2011.0.2751.

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1259 metų rudenį šv. Bonaventūra atvyko į Lavernos kalną Toskanoje. Apmąstydamas šv. Pranciškaus Asyžiečio stigmas, jis parašė Sielos vadovą į Dievą. Anot Bonaventūros, juslėmis suvokiamas išorinis pasaulis yra Dievo „pėdsakai“, žmogaus vidinis pasaulis yra Dievo „atvaizdai“, o malonės pakylėta siela Dievo varduose aptinka Jo „panašumą“, kuris sielą pakylėja virš jos pačios. Straipsnyje nagrinėjama, kaip ši trilypė dieviškumo mediacija, susieta su dichotomija „medijoje“ / „per mediją“, suformuoja šešiapakopį kelią, vedantį žmogaus sielą į susivienijimą su Dievu.Pagrindiniai žodžiai: Bonaventūra, mistika, medija.THE JOURNEY OF St. BONAVENTURATomas Sodeika SummaryIn the fall of 1259 St. Bonaventure arrived on Mount La Verna in Tuscany. As he ruminated on the stigmatized flesh of Francis of Assisi, he composed the Itinerarium mentis in Deum. According to Bonaventure the exterior sensible world contains “vestiges” of the divine, the interior world of the human soul contains “images” of the divine and, through the work of grace, the “names” of the divine become likenesses of it which raise the soul above itself. The essay explores how such triple mediation of the divine joint with the dichotomy of the in the medium and through the medium shape the six-fold way leading the human mind to the unity with God.Keywords: Bonaventure, mysticism, media.
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Scarff, Christopher W., John Lippmann, and Andrew W. Fock. "A review of diving practices and outcomes following the diagnosis of a persistent (patent) foramen ovale in compressed air divers with a documented episode of decompression sickness." Diving and Hyperbaric Medicine Journal 50, no. 4 (December 20, 2020): 363–69. http://dx.doi.org/10.28920/dhm50.4.363-369.

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(Scarff CW, Lippmann J, Fock AW. A review of diving practices and outcomes following the diagnosis of a persistent (patent) foramen ovale in compressed air divers with a documented episode of decompression sickness. Diving and Hyperbaric Medicine. 2020 December 20;50(4):363–369. doi: 10.28920/dhm50.4.363-369. PMID: 33325017.) Introduction: The presence of a persistent (patent) foramen ovale (PFO) increases the risk of decompression sickness (DCS) whilst diving with pressurised air. After the diagnosis of a PFO, divers will be offered a number of options for risk mitigation. The aim of this study was to review the management choices and modifications to diving practices following PFO diagnosis in the era preceding the 2015 joint position statement (JPS) on PFO and diving. Methods: A retrospective study was conducted of divers sourced from both the Alfred Hospital, Melbourne and the Divers Alert Network Asia-Pacific during the period 2005–2015. Divers were contacted via a combination of phone, text, mail and email. Data collected included: diving habits (years, style and depths); DCS symptoms, signs and treatment; return to diving and modifications of dive practices; history of migraine and echocardiography (ECHO) pre- and post-intervention; ECHO technique(s) used, and success or failure of PFO closure (PFOC). Analyses were performed to compare the incidence of DCS pre- and post-PFO diagnosis. Results: Seventy-three divers were interviewed. Sixty-eight of these returned to diving following the diagnosis of PFO. Thirty-eight underwent PFOC and chose to adopt conservative diving practices (CDPs); 15 chose PFOC with no modification to practices; 15 adopted CDPs alone; and five have discontinued diving. The incidence of DCS decreased significantly following PFOC and/or adoption of conservative diving practices. Of interest, migraine with aura resolved in almost all those who underwent PFOC. Conclusions: Many divers had already adopted practices consistent with the 2015 JPS permitting the resumption of scuba diving with a lowering of the incidence of DCS to that of the general diving population. These results support the recommendations of the JPS.
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Ribary, Marton. "What’s Divine about Divine Law? Early Perspectives." Journal of Jewish Studies 69, no. 2 (October 1, 2018): 415–17. http://dx.doi.org/10.18647/3384/jjs-2018.

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Shihadeh, A. "Review: Al-Ghazali: Faith in Divine Unity and Trust in Divine Providence * David B. Burrell: Al-Ghazali: Faith in Divine Unity and Trust in Divine Providence." Journal of Islamic Studies 15, no. 1 (January 1, 2004): 78–80. http://dx.doi.org/10.1093/jis/15.1.78.

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Hayward, Robert. "Divine Name and Divine Titles in the Pentateuchal Targumim." Journal of Jewish Studies 38, no. 2 (October 1, 1987): 261–66. http://dx.doi.org/10.18647/1361/jjs-1987.

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Sabri, Shirin. "Divine Springtime." Journal of Baha’i Studies 24, no. 1-2 (March 2014): 91. http://dx.doi.org/10.31581/jbs-24.1-2.7(2014).

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Dissertations / Theses on the topic "Jus divinum"

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Poh, Boon-Sing. "A historical study and evaluation of the form of church government practised by the Particular Baptists in the 17th and 18th centuries / Boon-Sing Poh." Thesis, North-West University, 2012. http://hdl.handle.net/10394/8485.

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This thesis is a historical study and evaluation of the form of church government practised by the Particular Baptists of the 17th and 18th centuries, from the years 1650 to 1750. This study is based on confessional statements, the ecclesiological literature, and the extant church books of the Particular Baptists. It is shown that the Particular Baptists practised a definitive form of church government known traditionally as Independency, similar to that expounded by John Owen, minus infant baptism. Under the principle of the autonomy of the church the Particular Baptists practised believer’s baptism, an explicit church membership, and upheld covenant theology. Under the principle of the headship of Christ, they practised the separation of church and state, upheld the divine right of the magistrate, and also believed in the liberty of conscience. Under the principle of rule by elders the majority of the Particular Baptists practised a plurality of elders in which there was a distinction made between the roles of the pastor or minister and the ruling elders, although they occupy the same basic office of rule. However, deviation from a plural eldership took place, leading to the singlepastor- and-multiple-deacons situation, accompanied by the disappearance of ruling elders and the practice of congregational democracy in governance. This arrangement is characteristic of modern Congregationalism. Under the principle of the communion of churches the regional associations of churches accomplished much good, while a number of issues remained unresolved, including open and closed communion, congregational hymn singing, and the training of ministers. In the final chapter, the study attempts to resolve some ecclesiological issues controverted among Reformed Baptists today by applying the lessons learned from the Particular Baptists. To the Particular Baptists, Independency was the jus divinum (divinely ordained) form of church government used by God as the vehicle to carry out the Great Commission with a view to establishing biblically ordered churches, which upheld the 1689 Baptist Confession of Faith. These three components of church life − mission-mindedness, biblical church order, and the 1689 Confession of Faith − arose from the thorough biblicism of the Particular Baptists.
Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2012
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Thériault, Gabriel. "Intervention divine et violence sacrée dans les Gesta Dei per Francos de Guibert de Nogent et la Vita Ludovici Grossi regis de Suger." Thèse, 2008. http://hdl.handle.net/1866/7655.

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Books on the topic "Jus divinum"

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Makothakat, John Matthew. Jus divinum in the writings of Karl Rahner. Ann Arbor, MI: University Microfilms International, 1985.

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Jue hai qi ren: Ji wo guo qian shui da lao shi ye kai tuo zhe Zhang Zhigui. Beijing: Zhong gong dang shi zi liao chu ban she, 1987.

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1955-, Hall David W., ed. Jus divinum regiminis ecclesiastici, or, The divine right of church-government. Dallas, TX: Naphtali Press, 1995.

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Hill QC, Mark. The Nature and Sources of Ecclesiastical Law. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198807568.003.0001.

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This chapter examines the nature and sources of ecclesiastical law, or the law of the Church of England. It begins with a discussion of the purpose of the law of and for the Church of England, which is to regulate the functioning of the Church and its individual members by a combination of commands, prohibitions, and permissions. It then traces the historical development of ecclesiastical law, from the early Church through the Reformation and post-Reformation. It also considers the nature and effect of establishment of the Church as well as Acts of Parliament, measures, canons, and secondary legislation that have become sources of ecclesiastical law. Finally, it looks at other sources of ecclesiastical law including case law and precedent, quasi-legislation and soft law, jus divinum, custom, jus liturgicum and dispensation.
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André, Lemieux, ed. Jus tice divine, justice humaine. Montréal, Qué: Éditions Nouvelles AMS, 1999.

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Annas, Julia. Law and the Divine. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198755746.003.0005.

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In Book 10 Plato develops the hints that have been scattered through the dialogue of the idea that law is divine. The Athenian argues from the nature of motion and of soul to the ordered movements of the heavens and to a cosmic reason directing the soul which moves them in an unfailingly ordered way. This is said to be divine, and to be the ordering force which in individuals takes the form of reason and in societies takes the form of law, the public reason on which our reasons converge when we are reasoning well and not just going for what we desire. Given this cosmic setting for the city’s rule of law, laws are established for the re-education of citizens who deny the existence or the providence of the gods, or who think that individuals can have special, non-civic relationships with them.
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Abraham, William J. Divine Action and Pneumatology in the Cappadocians. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198786511.003.0005.

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Building on the work of the previous chapter, where it was shown that Athanasius held that actions make manifest the identity and nature of the agent who performs them, the author turns to the theology of the Cappadocian Fathers and their work on the identity of the Holy Spirit. Just as Athanasius’ maxim that action manifests identity and nature contributed to our understanding of Christ’s divine nature and identity, so also does the maxim play out in the Cappadocians with respect to the Holy Spirit, among whom the conclusion is that the Holy Spirit is divine and not a creature. The author then thinks through several implications of this position.
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Suksi, Aara. Scandalous Maps in Aeschylean Tragedy. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198744771.003.0012.

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In Homeric epic, describing a map of the world, like epic song itself, is a privilege granted by the divine Muses and figured in Hephaestus’ shield-making. In two examples from Aeschylean tragedy, a defiant hero appropriates the map-making prerogative of the gods established in Homeric epic. In each case, in a bid to restructure the existing order, the hero lays claim to the divine ability to map the space of the world without invoking the Muses. In Prometheus Bound, Prometheus’ gift of a map to mortal Io is not just an altruistic favour. It is also a part of his strategy for controlling and directing the future in a way that will ultimately lead to his own liberation. In Agamemnon, Clytemnestra uses Hephaestus’ fire to map space instantaneously. Her control of the god’s technology is aligned with her scandalous power over every other aspect of the action of the play.
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Russell, Norman. Gregory Palamas and the Making of Palamism in the Modern Age. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199644643.001.0001.

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‘Palamism’ is not a neutral term. It was devised in the early twentieth century by a Roman Catholic scholar, Martin Jugie, to indicate a system of thought developed in the fourteenth century by Gregory Palamas and validated by several Orthodox Church councils that Jugie considered erroneous and therefore indicative of the fallibility of Orthodox teaching. In opposition to Jugie, Orthodox scholars, principally John Meyendorff, proposed a different interpretation of Palamism that in many ways was just as ideologically motivated. The first part of this book examines the debates generated by Meyendorff’s classic Introduction à l’étude de Grégoire Palamas and the new directions that have been taken since then by both Western and Orthodox scholars. The second part, in response to a call by Robert Sinkewicz to raise ‘the larger questions’, explores the issues raised by the controversy initiated by Barlaam of Calabria in 1340 with his denunciation of Palamas as a ‘Messalian’ heretic. These issues concern the nature of doctrinal development, the sense in which a human being can participate in God, the meaning of grace, the character of symbols, and the context of divine–human communion. Palamas developed his distinction between the divine essence and the energies precisely in order to defend the reality of such communion as deification. It is argued that he did not reify the distinction but at the same time held that it was more than merely notional. Finally, it is suggested that Palamas has a valuable contribution to make to current debates on the relationship between divine transcendence and divine immanence.
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Harvey, Paul. The Bible in the Civil War. Edited by Paul C. Gutjahr. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190258849.013.10.

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Americans of the Civil War era expressed considerable certainty about how biblical passages applied to the dramatic contemporary events of 1861‒1865. Clergy, laypeople, and soldiers on both sides freely divined God’s purposes in history and suggested scriptures to back up their often apocalyptic prognostications. As with the battle for the Bible in the slavery controversy, however, the standard mode of biblical exegesis for mid-nineteenth-century Protestants, common-sense realism, provided such a plethora of answers about the meaning of contemporary events that there was no clear answer. The Bible did not speak plainly. More than just about any theologian or minister, Abraham Lincoln understood that and articulated it in 1865.
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Book chapters on the topic "Jus divinum"

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Slee, Roger. "Diving for dear life 1." In Inclusive Education isn’t Dead, it Just Smells Funny, 61–78. New York : Routledge, [2018]: Routledge, 2018. http://dx.doi.org/10.4324/9780429486869-7.

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Koons, Robert C. "Reconciling Meticulous Divine Providence with Objective Chance." In Abrahamic Reflections on Randomness and Providence, 223–41. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-75797-7_11.

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AbstractRandomness can be defined in terms of objective probability: an event is random just in case its objective probability (in the circumstances) is other than zero or one. There is a tension between objective probability and divine providence: if God has arranged for E to occur, then its objective probability would seem to be one. I will first show that this tension creates problems for six models of how to combine worldly chance with divine providence: determinism, Molinism, Thomism, divine luck, the multiverse, and van Inwagen’s theory of chance. I will then develop two new solutions to this problem.
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Dinah, Shelton. "2 The Origins and Sources of Jus Cogens." In Jus Cogens. Oxford University Press, 2021. http://dx.doi.org/10.1093/law/9780198865957.003.0002.

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This chapter traces the origins and sources of jus cogens. Jus cogens has been developed largely by international legal scholarship, which has attempted to identify the theoretical foundations of a world juridical order. Every classic author in the field of international law expounds a theory of the source of obligation and the nature of international law. They typically distinguish between voluntary or consensual law and compulsory norms that bind a state independently of its will. Some early writers found the source of compulsory law in divine or religious law binding all humans and human institutions. A related theory derives the concept of jus cogens from general principles of law, noting the existence of overriding public policy and superior norms in all legal systems. Finally, positivists rely on state consent for the origin, content, and functions of jus cogens.
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Abraham, William J. "Divine Creation." In Divine Agency and Divine Action, Volume III, 127–41. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198786528.003.0010.

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The Triune God created everything there is ex nihilo. This represents a move beyond Scripture but compatible with Scripture. This doctrine is not just a fitting exegetical and theological decision based on Scripture, but is a true judgment. Because God is a transcendent agent and given the kind of attributes God has, God can create the world ex nihilo. The doctrine of creation ex nihilo was hammered out in the patristic period in opposition to Gnosticism. This doctrine is compatible with the findings of science, but theology should not adopt an apologetic enterprise against the advances of scientific, empirical inquiry. It is important for a balanced devotional life and applies across the board to everything that exists, including angels. It allows also space for the development of natural theology and for efforts to provide a credible theodicy in the face of moral and natural evil.
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"‘Getting Just A Small Part Of It Right’." In Divine Comedies for the New Millennium, 49–54. Amsterdam University Press, 2003. http://dx.doi.org/10.1515/9789048505241-004.

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Murphy, Mark C. "A Holy Being, Incarnate." In Divine Holiness and Divine Action, 162–87. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198864783.003.0009.

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This chapter develops two lines of argument. The first concerns a very fundamental normative problem of Christology. Since the assumption of a human nature is the most intimate relationship that a divine person could stand in with respect to a created being, and all created beings are dramatically limited, it seems a divine person would have overwhelmingly strong reasons against becoming incarnate. The solution appeals to contingent love toward creatures: acting contingently on reasons of love, God chooses (but did not have to choose) to accept the unfittingness resultant upon becoming incarnate for the sake of creatures. The second line of argument concerns the relevance of the holiness framework to the claim that Christ is not just sinless but impeccable. The best explanation for impeccability is from the holiness framework: it is unsurprising that God could not be willing to enter into the most intimate sort of relationship possible with a creaturely nature that exhibits the worst sort of defect, that is, sin.
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Murphy, Mark C. "A Holy Being, Creating." In Divine Holiness and Divine Action, 136–61. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198864783.003.0008.

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This chapter explores how exclusive acceptance of the holiness framework transforms how we approach perennial problems of creation, evil, and divine hiddenness. Because creation is an intimate relationship between God and other things, and all such other things are limited in goodness, the holiness framework entails that God has standing reasons not to create at all. The problem of evil, under the holiness framework, is not about evil’s justification, but just about God’s having to be intimately related to it, given its existence—the holiness framework entails that God has motivation not to be intimately related to what is evil, but God has to be intimately related to it, given its existence and God’s intimate relationship to all that exists. And as being known by is an intimate relationship, God would have reason to remain hidden rather than known by us limited, imperfect persons. God’s willingness to be intimately related to this world is against the reasons given by divine holiness, and is accounted for only through the reasons of love for us that God graciously, contingently acts upon.
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Jillions, John A. "Philo." In Divine Guidance, 151–58. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190055738.003.0010.

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Philo of Alexandria (c. 15 BCE–50 CE) was a contemporary of Paul and a leading representative of Hellenistic Judaism. Although there are continuing debates over how well he represents mainstream Jewish thought, he saw himself as faithful to the Torah and Jewish tradition. He regarded his faith, rooted in the revelation of the God of Israel, as all-encompassing and therefore capable of finding common ground with truth in Greek philosophy. Spiritual reinterpretation of Abraham, Moses, and other figures in the Hebrew Bible is fundamental to his approach, and he sees biblical study as inseparable from communion with God, who illumines the reader. He was especially impressed with the Theraputae, a quasi-monastic Egyptian Jewish community where such study was at the heart of life. Philo is also profoundly aware of God’s presence, providence, and guidance in human events of all kinds, not just in scripture.
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"Divine eloquence and virtue in the scriptures." In Christ and the Just Society in the Thought of Augustine, 115–46. Cambridge University Press, 2004. http://dx.doi.org/10.1017/cbo9780511487668.005.

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Wessling, Jordan. "Punitive Love." In Love Divine, 184–218. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198852483.003.0007.

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While a number of theologians maintain that the motives resting behind God’s love and punitive wrath are often opposed to one another, Chapter 6 argues that God’s just wrath is a facet of His love and that God’s punishment of sinners is an expression of this relentless love. To make this case, it is first contended that God’s creation out of love as well as the ministry of Christ support the notion that God’s love and punitive wrath are fundamentally one. Next, the work of Gregory of Nyssa and the contemporary philosopher R.A. Duff are built upon to construct a communicative model of divine punishment. According to this model, God’s punishment intends to communicate to sinners the censure they deserve, with the aim of persuading these individuals to start down the path of spiritual transformation. In the final section, the communicative theory of divine punishment is applied to the doctrine of hell. There it is suggested that, given the communicative theory, hell is best seen as a place where God tries to reform sinners and enable them to exit hell and join the glorified saints. But, it is shown, this conception of hell does not by itself entail universal salvation.
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Conference papers on the topic "Jus divinum"

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Stolk, Dr Paul. "Better Than Nature, Or Just Different? Key Experiential Attributes of Artificial Reefs as Resources for Recreational Scuba Diving." In Annual International Conference on Tourism and Hospitality Research. Global Science & Technology Forum (GSTF), 2012. http://dx.doi.org/10.5176/2251-3426_thor1225.

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Magnaghi-Delfino, Paola, Giampiero Mele, and Tullia Norando. "Il pentagono come strumento per il disegno delle fortezze." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11324.

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The pentagon as a tool for fortresses’ drawingStarting from the fifteenth century, the diagram of many fortresses has a pentagonal shape. Among the best known fortresses, in Italy we find the Fortezza da Basso of Florence, the Cittadella of Parma, the Cittadella of Turin, Castel Sant’Angelo in Rome. The aim of this article is to analyze the reasons that link form and geometry to the planning of the design and the layout of pentagonal fortresses. The pentagon is a polygon tied to the golden section and to the Fibonacci sequence and it is possible to construct it starting from the golden triangle and its gnomon. This construction of the pentagon is already found in the book De Divina Proportione by Luca Pacioli and is particularly convenient for planning pentagonal fortresses. If one wants to draw the first approximated golden triangle, one can just consider the numbers of the Fibonacci sequence, for example 5 and 8, which establish the relationship between the sides: 5 units is the length of the base and 8 units the length of the equal sides. In the second isosceles triangle, which is the gnomon of the first, the base is 8 units long and equal sides are 5 units long; half of this isosceles triangle is the Pythagorean triangle (3, 4, 5). This characteristic of the golden triangles, that was already known by the Pythagoreans and, in a certain sense, contained in the symbol of their School, allows to build a pentagon with only the use of the ruler and the set square. The distinctive trait of the construction just described makes preferable to use the pentagon in the layout of the military architectures in the fieldworks. We have verified the relationship between numbers, shape and size in the layout of Castel Sant’Angelo (1555-1559) in which the approximate pentagon was the instrument for the generation of its form.
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Reports on the topic "Jus divinum"

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Abstract:
Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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