Journal articles: '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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Wright, Terry J. "Divine Agency and Divine Action. Volume 3: Systematic Theology. By William J. Abraham." Journal of Theological Studies 71, no. 1 (December 24, 2019): 407–8. http://dx.doi.org/10.1093/jts/flz155.

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Lopes, Steven J. "Divine Worship: Occasional Services. A Presentation." Jurist: Studies in Church Law and Ministry 74, no. 1 (2014): 79–89. http://dx.doi.org/10.1353/jur.2014.0021.

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Peacocke, A. "Review: Divine Action and Modern Science." Journal of Theological Studies 54, no. 2 (October 1, 2003): 869–73. http://dx.doi.org/10.1093/jts/54.2.869.

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Sturch, R. "Review: An Essay on Divine Authority." Journal of Theological Studies 55, no. 1 (April 1, 2004): 426–27. http://dx.doi.org/10.1093/jts/55.1.426.

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Aleksandravičius, Povilas. "TOMO AKVINIEČIO SIEKIS ĮVARDYTI AMŽINYBĘ." Problemos 79 (January 1, 2011): 153–67. http://dx.doi.org/10.15388/problemos.2011.0.1319.

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Straipsnyje analizuojama Tomo Akviniečio amžinybės samprata ir ją išreiškiančios sąvokos. Teigiama, kad tradicinė, t. y. vėlyvojoje scholastikoje įsivyravusi, jos interpretacija neatspindi paties Tomo turėto užmojo. Akvinietiškoji amžinybės sąvoka nei laiko, nei judėjimo sąvokų atžvilgiu nesudaro priešingo sisteminio poliaus: amžinybės transcendentiškumas judėjimui yra tokio pobūdžio, kad, remiantis proporcionalinės analogijos principu, ją galima traktuoti kaip „judančią tam tikra prasme“, nors jos nejudėjimas žmogiškai patirčiai prieinamų judėjimų atžvilgiu yra absoliutus. Šią amžinybės judėjimo / nejudėjimo dialektiką Tomas Akvinietis reiškė per ypatingą dieviškosios gyvybės sampratą, kurią straipsnis nagrinėja įvairiausiuose jos pavidaluose, tiek „joje pačioje“ (quidam circuitus, Trejybė), tiek santykyje su pasauliu (creatio). Išnagrinėjus dieviškajai amžinybei būdingą judesį, straipsnio pabaigoje iškeliama tolesnio mąstymo galimybė – klausimas apie amžinybės laikiškumą.Pagrindiniai žodžiai: amžinybė, Dievas, nejudėjimas, judėjimas, gyvybė, laikiškumas.Thomas Aquinas in Pursuit of Addressing EternityPovilas Aleksandravičius SummaryThe article analyses the notion of eternity and concepts expressing it as used by Thomas Aquinas. It maintains that the traditional interpretation of the concept – developedmainly in the late scholastic period – does not tally with the intention of Aquinas. Aquinas’ concept of eternity should not be treated as the opposite systemicpole to either the concept of time or movement: the transcendence of eternity vis-à-vis movement can be regarded as ‘moving in a certain sense’, on the basis of proportional analogy principle, though its non-movement in relation to movements known by the human experience is absolute. Thomas Aquinas used a special concept of divine life to express this dialectic between movement and non-movement. The author analyses the concept of divine life in all its manifestations, both ‘in itself’ (quidam circuitus, Trinity) and in its relation to the world (creatio). Following the analyses of movement characteristic of divine eternity, a further thought is invited regarding the question of temporality of eternity.Keywords: eternity, God, non-movement, movement, life, temporality.

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DAVIS, P. G. "DIVINE AGENTS, MEDIATORS, AND NEW TESTAMENT CHRISTOLOGY." Journal of Theological Studies 45, no. 2 (1994): 479–503. http://dx.doi.org/10.1093/jts/45.2.479.

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Dujic, Zelijko, Zoran Valic, and Alf O. Brubakk. "Beneficial Role of Exercise on SCUBA Diving." Exercise and Sport Sciences Reviews 36, no. 1 (January 2008): 38–42. http://dx.doi.org/10.1097/jes.0b013e31815ddb02.

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Sturch, R. L. "Divine Faith. By JOHN R. T. LAMONT." Journal of Theological Studies 58, no. 1 (November 18, 2005): 374–76. http://dx.doi.org/10.1093/jts/fll180.

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Curtin, T. "Divine Analogy in Eighteenth-Century Irish Philosophy." Journal of Theological Studies 65, no. 2 (July 3, 2014): 600–624. http://dx.doi.org/10.1093/jts/flu069.

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Hamilton, Mark W. "Divine (In)Corporeality in Psalms and Job." Journal of Theological Studies 71, no. 1 (February 3, 2020): 11–35. http://dx.doi.org/10.1093/jts/flz172.

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Abstract Several texts in Job and Psalms demonstrate an awareness of the limits of bodily metaphors for deity, even while using those metaphors as stand-ins for divine knowledge, morality, and agency. These texts work out their understanding of Yhwh’s body through contrasts with other bodies, divine or human, which are epistemically flawed, used for immoral ends, and ultimately lacking in agency. Since they predate Philo’s arguments for a disembodied God, these texts demonstrate an important step in Israel’s developing ideas about the nature of God.

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Tetzlaff, Kay, Claus M. Muth, and Lisa K. Waldhauser. "A Review of Asthma and Scuba Diving." Journal of Asthma 39, no. 7 (January 1, 2002): 557–66. http://dx.doi.org/10.1081/jas-120014920.

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Afsaruddin, Asma. "The Vocabulary of Revelation: Divine Intent and Self-Disclosure in the Qur'an." Journal of Qur'anic Studies 22, no. 1 (February 2020): 192–215. http://dx.doi.org/10.3366/jqs.2020.0416.

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This article explores how the uniqueness of the Qur'anic revelation has been perceived by primarily Sunnī Muslim commentators through time in the context of four main analytical aspects of revelation: (i) revelation as communication between God and humans that links language to divine truth; (ii) revelation as both oral and written text that points to complementary modes of divine discourse; (iii) revelation as purposeful manifestation of divine mercy and justice; and finally (iv) the idea of revelation as beautiful and inimitable text that invites the human recipient to ponder the aesthetics of divine self-disclosure which becomes reflected in Islamic theology as the doctrine of iʿjāz al-Qurʾān. These aspects are indicated by certain key concepts and terms derived from the Qur'anic vocabulary itself and are discussed in detail in order to illuminate the nature of the Qur'anic revelation—as adumbrated within the Qur'an itself and as elaborated upon by its human exegetes. The Arabic word for the phenomenon of revelation is waḥy and is, strictly speaking, applied to the Qur'an alone. In the Qur'an, the term wahy and its derivatives frequently occur with reference to God and His communication with humankind, although exceptions exist. Tanzīl is another Qur'anic lexeme that refers uniquely to God's direct communication with humanity. In the understanding of a number of influential commentators, both these terms also imply linguistic and rhetorical excellence as a component of divine revelation recognisable in all four of the aspects identified here.

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Hultgren, Stephen. "Hilastērion (Rom. 3:25) and the Union of Divine Justice And Mercy. Part II: Atonement in the old Testament and in Romans 1–5." Journal of Theological Studies 70, no. 2 (August 23, 2019): 546–99. http://dx.doi.org/10.1093/jts/flz082.

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Abstract Part II of this study explains how the convergence of temple and martyrdom theologies demonstrated in Part I helps us understand ἱλαστήριον in the context of Romans 1–5. Biblical ‘atonement’ is multifaceted, comprehending expiation and forgiveness, as well as removal of divine wrath. In the LXX the ἱλάσκομαι word group is also complex, retaining propitiatory overtones from classical usage (although it may often be better to speak of God removing his own wrath), while taking on the additional meaning of expiation and forgiveness. The Pentateuchal ἱλαστήριον is a ‘place’ for such ‘atonement’. Amidst many proposals, ‘the place of atonement’ with allusion to the כַּפֹּרֶת remains the most likely meaning for ἱλαστήριον in Rom. 3:25. Christ is the ‘place’ where divine justice and mercy meet. His death is the visible manifestation of divine justice, the consequence of humanity’s collective sin, which was ‘building up’ towards a permanent breach in the relationship between God and humanity. Christ’s death is also a ransom and the means by which God objectively removes sin and so frees humanity from death. Paul radically reconfigured martyrdom theology, which offered a way of thinking about how divine justice and mercy can meet in the death of a person.

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Levison, John R. "Josephus' Interpretation of the Divine Spirit." Journal of Jewish Studies 47, no. 2 (October 1, 1996): 234–55. http://dx.doi.org/10.18647/1898/jjs-1996.

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Herda, Phyllis, and Billie Lythberg. "Featherwork and divine chieftainship in Tonga." Journal of the Polynesian Society 123, no. 3 (September 2014): 277–300. http://dx.doi.org/10.15286/jps.123.3.277-300.

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Jasper, D. "The Divine Drama: The Old Testament as Literature." Journal of Semitic Studies 49, no. 1 (March 1, 2004): 139–41. http://dx.doi.org/10.1093/jss/49.1.139.

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Gow, Elizabeth. "Keith E. Small, Qur’ans: Books of Divine Encounter." Journal of Semitic Studies 62, no. 1 (2017): 292. http://dx.doi.org/10.1093/jss/fgw043.

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Carter, M. G. "Review: Representations of the Divine in Arabic Poetry." Journal of Islamic Studies 14, no. 2 (May 1, 2003): 208–11. http://dx.doi.org/10.1093/jis/14.2.208.

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Eck, Joachim. "Divine Strategies against Abuse of Power in the Opening of the Book of Isaiah and the Exodus Story. Some Aspects where Micah is not Similar to Isaiah." Zeitschrift für die alttestamentliche Wissenschaft 130, no. 1 (March 7, 2018): 4–25. http://dx.doi.org/10.1515/zaw-2018-1001.

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Zusammenfassung: Israels Gott wirft nicht nur hochmütige Supermächte wie Assyrien (vgl. Jes 10) und Ägypten (vgl. Ex 1– 15) zu Boden, sondern auch überhebliche israelitische Anführer (vgl. Jes 1–12). Dies lädt zu einem Vergleich zwischen dem Ergehen Ägyptens in Ex 1–15 und dem der judäischen politischen Elite in Jes 1–12 ein. Der Vergleich zeigt eine Reihe spezifischer, theologisch bedeutsamer Ähnlichkeiten auf. Beide Protagonisten werden zu Unterdrückern des Gottesvolks, dessen Schrei JHWH hört. Er antwortet, indem er einen Propheten mit dem Auftrag beruft, das Herz der Unterdrücker zu verstocken. Infolgedessen ignorieren letztere die ihnen verkündeten Gerichtsansagen, bis JHWHs Gericht sie niederwirft. Im Makrokontext schlagen nach dem mosaischen Schema gestaltete Berufungsberichte (Ri 6:11–14; 1 Sam 9:1–10:16) einen Bogen zwischen Ex und Jes. Sie kennzeichen Israels Entwicklung von einer Gemeinschaft, die unter fremden Unterdrückern leidet, hin zu einer Gesellschaft, wo Pharao-ähnliche Unterdrücker zum Nachteil der Schwachen die Führung übernommen haben. Die Tatsache, dass Micha keine vergleichbare narrative Struktur aufweist, charakterisiert ihn als andersartigen Prophetentypen.

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Stewart, Devin J. "Divine Epithets and the Dibacchius: Clausulae and Qur'anic Rhythm." Journal of Qur'anic Studies 15, no. 2 (June 2013): 22–64. http://dx.doi.org/10.3366/jqs.2013.0095.

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Scholars of the Arabic rhetorical tradition and commentators on the rhetorical aspects of the Qur'an made important observations regarding the verse-final word (al-fāṣila) in Qur'anic verses, which in most cases corresponds to the final metrical foot of the verse. They noted when its morphological pattern (wazn, ṣīgha) either matched or did not match those of the verse-final words in adjacent verses and also discussed the deviations from ordinary grammar, syntax, morphology and style affecting these verse-final words that occurred for the sake of rhyme and rhythmical parallelism. Classical rhetoricians such as Cicero and Quintilian, in contrast, examined the two final feet of periods in Latin oratory, suggesting that certain combinations of feet were preferable on the grounds that they provided for a satisfactory closing cadence. Applying their methods to the Qur'an, this study examines verses and passages in which metrical considerations constrain penultimate feet, identifies common verse-final metrical patterns, and points out cases in which the syntax, idioms and style have been altered for the sake of rhythm. This exercise suggests that while the basic prosody of Qur'anic sajʿ is accentual, based on the number of stresses in adjacent verses, quantitative rhythmical parallelism becomes more important at the ends of verses and often includes penultimate feet.

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NICHOLSON, O. P. "THE SOURCE OF THE DATES IN LACTANTIUS' DIVINE INSTITUTES." Journal of Theological Studies 36, no. 2 (1985): 291–310. http://dx.doi.org/10.1093/jts/36.2.291.

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Jasper, D. "Review: Sexing the Trinity. Gender, Culture and the Divine." Journal of Theological Studies 53, no. 1 (April 1, 2002): 409–11. http://dx.doi.org/10.1093/jts/53.1.409.

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Harrison, J. R. "The Fading Crown: Divine Honour and the Early Christians." Journal of Theological Studies 54, no. 2 (October 1, 2003): 493–529. http://dx.doi.org/10.1093/jts/54.2.493.

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Newlands, G. M. "Divine Humanity: Kenosis Explored and Defended. By DAVID BROWN." Journal of Theological Studies 63, no. 1 (March 9, 2012): 400–402. http://dx.doi.org/10.1093/jts/flr162.

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Lanier, Gregory R. "Luke’s Christology of Divine Identity. By Nina Henrichs-Tarasenkova." Journal of Theological Studies 67, no. 1 (April 2016): 234–36. http://dx.doi.org/10.1093/jts/flw070.

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Burling, Hugh. "Divine Simplicity: A Dogmatic Account. By Steven J. Duby." Journal of Theological Studies 68, no. 1 (March 2, 2017): 456–59. http://dx.doi.org/10.1093/jts/flx076.

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Buehler, A. F. "Review: Striving for Divine Union: Spiritual Exercises for Suhrawardi Sufis * Qamar-ul Huda: Striving for Divine Union: Spiritual Exercises for Suhrawardi Sufis." Journal of Islamic Studies 15, no. 3 (September 1, 2004): 348–50. http://dx.doi.org/10.1093/jis/15.3.348.

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Zecher, Jonathan L. "Divine Essence and Divine Energies: Ecumenical Reflections on the Presence of God in Eastern Orthodoxy. Edited by Constantinos Athanasopoulos and Christoph Schneider." Journal of Theological Studies 67, no. 1 (April 2016): 430–32. http://dx.doi.org/10.1093/jts/flv177.

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Wright, Terry J. "Divine Agency and Divine Action. Volume 1: Exploring and Evaluating the Debate. Volume 2: Soundings in the Christian Tradition. By William J. Abraham." Journal of Theological Studies 70, no. 1 (December 11, 2018): 489–91. http://dx.doi.org/10.1093/jts/fly152.

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Fazaluddin, Shafi. "Conciliation and Conflict in the Meccan and Medinan Qur'an: A Thematic Study of Suras 6 to 9." Journal of Qur'anic Studies 22, no. 3 (October 2020): 63–101. http://dx.doi.org/10.3366/jqs.2020.0440.

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Despite its important social implications, the subject of conciliation in the Qur'an remains an under-researched field of study. This article focuses on the relationship between conciliation and conflict in Suras 6 to 9, a section of the muṣḥaf in which two Meccan suras are followed by two Medinan suras. In assessing the importance of conciliation in the Qur'an, this article considers its pervasiveness, manifestations, emphasis, and coherent thematic development. The analysis utilises two influential commentaries, the premodern Arabic exegesis by al-Rāzī (d. 606/1209) and the contemporary Urdu exegesis by Iṣlāḥī (d. 1997) which, taken together, provide complementary linguistic and structural insight. I will argue that conciliation is emphasised firstly in the Meccan component through the exemplars of prophetic restraint and divine mercy, and the central notion of iṣlāḥ. Iṣlāḥ forms the central axis around which equilibrium is maintained in the divine world order, a process of divine education in the form of revelation and prophetic instruction, which prevents and contains disputes. Secondly, Medinan injunctions highlight the importance of unity and the sanctity of maintaining peace treaties, thereby supporting the Qur'anic principle of non-compulsion in faith. In the course of analysis it becomes clear that, even during conflict (which is subject to extensive restrictions), conciliation remains of paramount importance.

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Son, Seong woo, and Byung Woo Sohn. "Problems of Alienation in Movie 〈Cruel State〉and 〈Diving Bell〉." Journal of Social Science 29, no. 3 (July 31, 2018): 215–41. http://dx.doi.org/10.16881/jss.2018.07.29.3.215.

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Kurtuluş, Gül. "A Divine Cause for Abandoning Reason in Shakespeare’s King Lear." Gaziantep University Journal of Social Sciences 18 (December 31, 2019): 150–58. http://dx.doi.org/10.21547/jss.595324.

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Scalkos, G., A. Strigas, C. Moudakis, and A. Stergioula. "Mapping of the Current State of Diving Tourism in Greece." Journal of Applied Sciences 9, no. 21 (October 15, 2009): 3829–35. http://dx.doi.org/10.3923/jas.2009.3829.3835.

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Phillips, Elizabeth. "Weird John Brown: Divine Violence and the Limits of Ethics." Journal of Church and State 58, no. 2 (April 4, 2016): 370–72. http://dx.doi.org/10.1093/jcs/csw021.

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Downing, F. G. "Greek Philosophers as Theologians: The Divine Arche. By ADAM DROZDEK." Journal of Theological Studies 60, no. 2 (April 21, 2009): 660–62. http://dx.doi.org/10.1093/jts/flp041.

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Lanier, G. R. "Luke's Distinctive Use of the Temple: Portraying the Divine Visitation." Journal of Theological Studies 65, no. 2 (August 27, 2014): 433–62. http://dx.doi.org/10.1093/jts/flu085.

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Taliaferro, Karen. "Ibn Rushd and Natural Law: Mediating Human and Divine Law." Journal of Islamic Studies 28, no. 1 (September 22, 2016): 1–27. http://dx.doi.org/10.1093/jis/etw045.

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Newey, E. "Review: God's Order and Natural Law. The works of the Laudian Divines." Journal of Theological Studies 55, no. 1 (April 1, 2004): 406–7. http://dx.doi.org/10.1093/jts/55.1.406.

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Drewek, Paula. "Feminine Forms of the Divine in Bahá’í Scripture." Journal of Baha’i Studies 5, no. 1 (1992): 13–23. http://dx.doi.org/10.31581/jbs-5.1.2(1992).

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Abstract:

The article responds to current feminist research in religious studies from a Bahá’í perspective. It answers the resurgence of a feminine divine in several religions by offering examples of the interaction between male and female principles in Bahá’í sacred writings. The complementarity of masculine and feminine images of divinity is understood as enriching our understanding of the divine–human encounter, but not as supplanting the unity and unknowability of God. The dynamic nature of masculine and feminine images of divinity sharply contrasts static concepts of divinity hardened by dogma and is offered as a pattern for the discussion of theological concepts in Bahá’í communities

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Rao, Prashanth J., Kevin Phan, and Jonathon Ball. "Acute hemorrhagic paraplegia in a thoracic spinal hemangioblastoma after free diving." Journal of Spine Surgery 2, no. 1 (March 2016): 69–71. http://dx.doi.org/10.21037/jss.2016.01.08.

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Journal articles on the topic 'Jus divinum'

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