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1
Martínez, Enrique. "God as Highest Truth According to Aquinas." Religions 12, no. 6 (June 9, 2021): 429. http://dx.doi.org/10.3390/rel12060429.
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Contemporary public opinion has come to assume that we live in the post-truth era, in which judgments on the most relevant realities of human life have been left in the hands of mere emotions. In such a context, it is very opportune to redirect our gaze toward the concept of truth, in order to help to adequately ground such a primordial reality as that of the personal being. Furthermore, this is the object of the present research, following the thought of St. Thomas Aquinas. To this end, we attempt to argue that the primacy in the analogical significance of the truth corresponds precisely to the person, as a subsistent being whose esse is intelligible to himself. Following the analogical ascent, we consequently arrive at God, who is absolutely intelligible to himself. We have to conclude, therefore, that the personal God is the highest truth. As a corollary to this argument, we add that the perfective dynamism of the personal life is realized in an eminent way in the communication of truth through words, also in God.
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Agustina20, Dian, Yenny Anita Pattinama, and Febriaman Lalaziduhu Harefa. "Spiritualitas Hana Menurut 1 Samuel 1:1-28 Dan Implementasinya Bagi Wanita." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 10, no. 2 (November 28, 2020): 1–20. http://dx.doi.org/10.47154/scripta.v10i2.102.
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Spiritualitas adalah hidup menurut roh. Dalam konteks hubungan yang transenden, roh itu adalah Roh Allah sendiri. Spiritualitas adalah hidup yang didasarkan pada pengaruh dan bimbingan Roh Allah. Spiritualitas bertujuan untuk membuat manusia hidup sesuai dengan cita-cita Allah atau tujuan Allah. Spiritualitas merupakan peningkatan hidup beragama yang bersumber pada religiositas. Dengan menghayati spiritualitas, manusia menjadi orang spiritual, yaitu orang yang menghayati Allah dalam hidup nyata sehari-hari sesuai dengan panggilan dan peran hidupnya. Untuk menemukan jawabannya, maka dibuatlah sebuah penelitian dengan menggunakan metode penelitian deskriptif bibliologis. Hasilnya adalah kaum wanita Kristen akan tekun mencari Tuhan, mengandalkan Tuhan, menjaga kekudusan hidup dan setia menepati janji.
Spirituality is living according to the spirit. In the context of a transcendent relationship, that spirit is the Spirit of God Himself. Spirituality is a life based on the influence and guidance of the Spirit of God. Spirituality aims to make human beings live according to God's ideals or God's purposes. Spirituality is an increase in religious life which is rooted in religiosity. By living spirituality, humans become spiritual people, that is, people who live God in real everyday life according to their vocation and role. To find the answer, a study was made using descriptive bibliological research methods. The result is that Christian women will diligently seek God, rely on God, keep their lives holy and faithfully keep their promises.
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Loubser, GMH. "The ethic of the free: A walk according to the Spirit! A perspective from Galatians." Verbum et Ecclesia 27, no. 2 (November 17, 2006): 614–40. http://dx.doi.org/10.4102/ve.v27i2.167.
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The article argues that Galatians does not distinguish between soteriological and ethical freedom. Freedom encompasses the believer in Christ’ s entire salvation. However , he not only possesses freedom in Christ, but has to equally live it fully as a vocation. In as much as law has no salvational role in his life, it also has no ethical roll. The believer receives the Spirit by faith in Christ. The Spirit who quickens new life in him, orientating him to Christ, also guides and enables him to do God’ s will according to Christ’ s faithfulness. The latter is illustrated in His giving of Himself in loving service, even unto a cross, and so doing the will of our God and Father. The believer also glorifies God by doing his will in the loving and serving faithfulness of Christ, by the guidance of the Spirit. Thus, the believer’ s ethic of freedom is fully christological-pneumatological and anomistic without being libertinistic at all. Believers should not fear their God-given freedom by reverting to any form of law observance, but rather celebrate it by trustingly and freely walking in step with the Spirit
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Sandsmark, Signe. "Is Faith the Purpose of Christian Education?" Journal of Education and Christian Belief 1, no. 1 (March 1997): 25–32. http://dx.doi.org/10.1177/205699719700100105.
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FAITH IS THE overall purpose of everything we do as Christians, but education has a purpose in itself. Luther's model of the two governments is useful in thinking about the purpose of education. According to this, God governs his world through both his spiritual and his secular government. He has two purposes in what he does — both to save people and to make the world a good place to live. Education is primarily part of God's secular government, and its ultimate aim is the service of God by doing good to other people. Christian education, unlike liberal education, claims that there is basically only one good life, namely the service of God. It teaches pupils about God and his salvation, but it cannot create or maintain faith.
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Wright, Cathy. "Nazareth as Model for Mission in the Life of Charles De Foucauld." Mission Studies 19, no. 1 (2002): 36–51. http://dx.doi.org/10.1163/157338302x00044.
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AbstractCharles de Foucauld (1858-1916) certainly never envisioned himself as a missionary at the moment of his conversion. He was a contemplative who wanted to live for God alone in imitation of the hidden life of Jesus at Nazareth. But this same concept of Nazareth that became the lens through which he saw his relationship with God and his place in the world became a dynamic force that evolved over the course of the years. Charles' evolving understanding of this took him from Trappist monk, to hermit, to what he called a "missionary monk." He came to believe that a contemplative life lived in close proximity with others could be a living sign of the love of God. His past life experiences played no small part in the way he saw presence and goodness as a means of "shouting the Gospel by one's life" and in his eventual mission among the Muslim people of the Sahara. Charles clearly set out to convert them according to the model of evangelization in his day. But his own ongoing conversion and growing friendships, as well as his extensive study of the language of the Tuareg, among whom he lived, developed into a model of mission based on friendship and respect, where the "other" becomes "brother and sister" and where evangelization is about communion and solidarity as a sign of the Reign of God.
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Pędrak, Anna. "Interpretation of Spiritual Life According to the “Imago Dei”." Teologia w Polsce 14, no. 1 (September 25, 2020): 169–84. http://dx.doi.org/10.31743/twp.2020.14.1.08.
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This article is the result of theological research on the subject of life. The phenomenon of life is multifaceted, but often it cannot be defined because it is a mystery. The author of the article, based on the truth that man is a biological-psycho-spiritual unity, interprets these spheres in the key of St. Bonaventure’s idea, describes them as vestigium, umbra, and imago Dei. The issue of spiritual life in the category of Imago Dei is analyzed in detail. The author tries to answer the questions that arise by using not only theological fields: or is there an openness to transcendence only in a man? What does it mean to be an image of God? How to achieve a full life? The sphere of bios, psyche, and zoe in the human person are permeating each other, but this spiritual life transcends the previous two planes. This distinguishes man from other creatures and gives him a unique character. God, in His goodness and freedom, grants man life, creates him as a free being and in His image. But the perfect image of the Father is Jesus Christ. In His Incarnation, He showed us the fullness of humanity and through imitation and union with Christ, man can become conformed to the image of God. In this way, it is finally possible to obtain full participation in the communion with God in the Holy Trinity.
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Van der Walt, Steven. "Polluted water, stinking water, frozen water, no water: A life threatening situation! Perspectives from Exodus 1-11 and 15-17." STJ | Stellenbosch Theological Journal 2, no. 1 (July 30, 2016): 425. http://dx.doi.org/10.17570/stj.2016.v2n1.a21.
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The article highlights the life threatening consequences Israel could have faced if they did not stay within the creational rhythm which YHWH planned for them. Natural phenomena, in which water played a significant role, contributed to these life threatening circumstances. Certain pericopes of two external narratives (Ex 1-14; Ex 15-18) form the backbone of this article. Natural phenomena (transformation of water) are being used to highlight the fact that YHWH alone is creator God: live according to His ordinances (rhythm) and be assure to be blessed; do not live accordingly, and be assure that the natural rhythm of nature could turn upside down with devastating consequences such as polluted water, stinking water, frozen water or, no water at all. It turns out that being without life-giving water is just as dangerous as being without YHWH, thus a life threatening situation.
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Mullins, R. T. "Why Can’t the Impassible God Suffer? Analytic Reflections on Divine Blessedness." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 1 (March 27, 2018): 3–22. http://dx.doi.org/10.14428/thl.v0i0.1313.
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According to classical theism, impassibility is said to be systematically connected to divine attributes like timelessness, immutability, simplicity, aseity, and self-sufficiency. In some interesting way, these attributes are meant to explain why the impassible God cannot suffer. I shall argue that these attributes do not explain why the impassible God cannot suffer. In order to understand why the impassible God cannot suffer, one must examine the emotional life of the impassible God. I shall argue that the necessarily happy emotional life of the classical God explains why the impassible God cannot suffer.
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Johnson, Luke Timothy. "The Scriptural World Of Hebrews." Interpretation: A Journal of Bible and Theology 57, no. 3 (July 2003): 237–50. http://dx.doi.org/10.1177/002096430005700302.
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The world according to Hebrews reveals the living God. Entering this world requires readers to imagine the world in which they live as the world imagined by scripture. That world comes alive when scripture is read not as a record of the past but as a witness to God's work in the present.
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Reynolds, Noel B. "The Gospel according to Mormon." Scottish Journal of Theology 68, no. 2 (April 1, 2015): 218–34. http://dx.doi.org/10.1017/s003693061500006x.
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AbstractAlthough scholarly investigation of the Book of Mormon has increased significantly over the last three decades, only a tiny portion of that effort has been focused on the theological or doctrinal content of this central volume of Latter-day Saints (LDS) scripture. This article identifies three inclusios which promise definitions of the doctrine or gospel of Jesus Christ and proposes a cumulative methodology to explain how these definitions work. This approach reveals a consistently presented, six-part formula defining ‘the way’ by which mankind can qualify for eternal life. In this way the article provides a starting point for scholarly examinations of the theological content of this increasingly influential religious text.While the names of the six elements featured in Mormon's gospel will sound familiar to students of the New Testament, the meanings he assigns to these may differ substantially from traditional Christian discourse in ways which make Mormon's characterisation of the gospel or doctrine of Christ unique. (1) Faith is understood primarily as action displaying complete trust or reliance on Christ and the power of his atonement. (2) Repentance requires turning away from one's own way and humbly submitting – by covenant – to the way of the Lord. (3) Water baptism is then the prescribed sign of that covenant a repentant person gives in witnessing both to God and to the world that she has repented and undertaken to follow Christ in all things. (4) The baptism of fire and of the Holy Ghost brings the remission of sins in a spiritual rebirth to the repentant individual at such time as God judges her repentance to be true. It also provides converts with a direct witness of the Father and of the Son and of the promises of salvation for those who follow this gospel – as they may be led by the continuing guidance of the Holy Ghost. (5) But only those who endure to the end in this way will (6) receive salvation in the kingdom of God.The overall pattern suggested is a dialogue between man and God, who initially invites all people to trust in Christ and repent. Those who respond by repenting and seeking baptism will be visited by fire and by the Holy Ghost, which initiates a lifelong interaction, leading the convert day by day in preparation for the judgement, at which she may finally be invited to enter the kingdom of God.
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Rezvykh, Tatyana Nikolaevna. "German-Russian Philosophical Dialogue: God and the World in S. Frank and M. Scheler." Philosophy of Religion: Analytic Researches 5, no. 1 (2021): 68–83. http://dx.doi.org/10.21146/2587-683x-2021-5-1-68-83.
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The commonality of views of S. Frank and M. Scheler on the question of the relationship between God and the world is based on the fact, that both philosophers relied on the ideas of Platonism and German mysticism. Both philosophers were convinced of the existence of a spiritual identity between Russia and Germany. This affinity is expressed in the reception of the mystical worldview. The article examines the views of Scheler and Frank on the development of Russian and German cultures. The article examines Frank's point of view on the existence in Europe of a single “eternal philosophy” that goes back to Platonism and Eastern Patristics. This philosophy, according to Frank, is the main line of philosophy in Europe and Russia. Frank continues the tradition of Neo-Platonism, medieval German mysticism and mysticism of German classical philosophy (Baader). God, according to Frank, is an incomprehensible fundamental principle of being. The creation of the world is the revelation of the inner life of God. In a later book “The light shineth in darkness” Frank doubts the omnipotence of God, but does not renounce the idea of the existential unity of God and the world. God as Spirit reveals “weakness” in the world. Frank's position is panentheism. Scheler, like Frank, is associated with Neoplatonism and German mysticism (Schelling). Scheler’s world and God are in close connection. God becomes a personal God in the process of creating the world. Like Frank, Scheler comes to the conclusion that the spiritual principle has no power over the vital principle. His position should be characterized as pantheism. Thus, Frank and Scheler act as followers of the mystical doctrine of the direct connection between God and the world. In their worldview, neoplatonic mysticism, German mysticism and Christianity are united into one whole.
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Spoerl, Joseph. "MUHAMMAD AND THE JEWS ACCORDING TO IBN ISHAQ." Levantine Review 2, no. 1 (May 31, 2013): 84. http://dx.doi.org/10.6017/lev.v2i1.5084.
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This paper examines the phenomenon of anti-Semitism in the Muslim world, shedding light on one component of the Islamic tradition, namely, the earliest extant biography of the Prophet Muhammad, the Sirat Rasul Allah, or The Life of the Prophet of God by Ibn Ishaq (d.767 CE.)
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Keena, Justin. "Plato on Divinization and the Divinity of the Rational Part of the Soul." PLATO JOURNAL 21 (January 28, 2021): 87–95. http://dx.doi.org/10.14195/2183-4105_21_6.
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Three distinct reasons that Plato calls the rational part of the soul “divine” are analyzed: (1) its metaphysical kinship with the Forms, (2) its epistemological ability to know the Forms, and (3) its ethical capacity to live by them. Supposing these three divine aspects of the rational part are unified in the life of each person, they naturally suggest a process of divinization or “becoming like god” according to which a person (specifically, a philosopher), by (3) living more virtuously, which requires (2) increasingly better knowledge of the Forms, gradually (1) becomes united with them. This process of divinization is in fact found throughout the middle and late dialogues, including the Phaedo, Republic, Symposium, Phaedrus, Timaeus, and the Laws. This synoptic view of the Platonic idea(l) of divinization provides a standard according to which misplaced emphasis, flaws, and tension created by other interpretations are criticized and corrected.
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Krause, Neal, and Peter C. Hill. "Assessing the Relationships Among Forgiveness by God, God Images, and Death Anxiety." OMEGA - Journal of Death and Dying 81, no. 3 (May 19, 2018): 356–69. http://dx.doi.org/10.1177/0030222818777376.
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Previous research suggests that people who feel forgiven by God may experience lower levels of death anxiety. The purpose of the current study is to contribute to this work by assessing whether the relationship between forgiveness by God and death anxiety varies according to how people view God. Three images of God are assessed: a pantheistic view of God, a theistic view of God, and a deistic view of God. Data from nationwide survey that was conducted in 2014 ( N = 2,650) suggest that the relationship between forgiveness by God and death anxiety is strongest among people with a theistic view of God, significantly weaker among people with a pantheistic view of God, and not significant among individuals with a deistic view of God. The findings point to the importance of taking views of God into account when assessing the relationship between forgiveness by God and death anxiety.
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Leurmsai, Samniang. "The Metaphysics and Ethics According to the Bhagavadgita and the Suttanta Pitaka." MANUSYA 3, no. 2 (2000): 45–60. http://dx.doi.org/10.1163/26659077-00302005.
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The purpose of this paper is to compare ideas of metaphysics and ethics written in the Bhagavadgītā text of Hinduism, and the Suttanta Pitaka, text of Buddhism. After examination, it is found that the Bhagavadgītā recognizes the idea of God (brahman) and Self (ātman) which are mainly metaphysical concepts, whereas the Suttanta Pitaka rejects these ideas. Both texts agree ignorance and desire are causes of deluded actions which are responsible for the continued chain of existence and that all beings are born again repeatedly in different spheres of life driven by their intentional actions. To stop rebirth and to attain the highest goal of life (salvation), one should eliminate desire, hatred and delusion. However, the karma-forces of the Bhagavadgītā seem to be different from that of the Suttanta Pitaka, because they are under the control of God. With regard to the idea of ethics, some practical paths written in both texts are really the same, but the standard of moral judgement in the Bhagavadgītā differs from the Suttanta Pitaka due to the belief in God.
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Talbott, Thomas. "Providence, Freedom, and Human Destiny." Religious Studies 26, no. 2 (June 1990): 227–45. http://dx.doi.org/10.1017/s0034412500020382.
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According to some theists, God will never completely destroy moral evil or banish it from his creation entirely; instead, he will eventually confine moral evil to a specific region of his creation, a region known as hell, and those condemned to hell, having no hope of escape from it, will live out eternity in a state of estrangement from God as well as from each other. Let us call that the traditional doctrine of hell. Elsewhere I have argued that any form of theism which includes such a doctrine, even one that tries to preserve consistency by denying the universal love of God, is in fact logically inconsistent. But moderately conservative theists, as I have called them, have an argument for the traditional doctrine that some have found convincing, one that emphasizes libertarian free will. The argument is this. Because God is perfectly loving, he wills the good for every created person and wills the redemption of all who have fallen into evil; but because he has also given his loved ones the gift of freedom and some of them in fact exercise their freedom to reject him forever, it is simply not within his power, even as an omnipotent being, to redeem all of those who fall into evil. According to moderately conservative theists, therefore, the following hypothesis, which I shall call the Rejection Hypothesis (RH), is at least possibly true:(RH) Some persons will, despite God's best efforts to save them, freely and irrevocably reject God and thus separate themselves from God forever.
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Law, Stephen. "THE MEANING OF LIFE." Think 11, no. 30 (December 21, 2011): 25–38. http://dx.doi.org/10.1017/s1477175611000388.
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According to some, questions about the meaning of life are inextricably bound up with questions about God and religion. Without God, it is suggested, humanity amounts to little more than a dirty smudge on a ball of rock lost in an incomprehensively vast universe that will eventually bare no trace of us having ever existed, and which will itself collapse into nothingness. So why bother getting out of bed in the morning? If there is a God, on the other hand, then we inhabit a universe made for us, by a God who loves us, and who has given us a divine purpose. That fills our lives meaning.
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Bucki, Łukasz. "Learning and Revealing the Thoughts of the Holy Scriptures through the Preachers as Perceived by Rev. Zygmunt Pilch (1888–1962)." Poznańskie Studia Teologiczne, no. 37 (April 19, 2021): 89–116. http://dx.doi.org/10.14746/pst.2020.37.05.
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The text of the article is an analysis of selected issues from the teaching of Rev. Zygmunt Pilch (1888–1962) PhD, who directed his thoughts not only to students of preaching but also to preachers. His teaching is still relevant today. The homiletics lecturer appealed to the preachers of the Word of God that they were obliged to communicate the Word of Salvation to the world. The text of the Holy Scriptures, according to the homiletics teacher, is a natural source of preaching, as it is the Spirit of God Himself who speaks through it, through the teaching Church. From the inspired text, the preacher should draw content, spirit, anointing, life and grace. A preacher reading the Scriptures is bound to grasp the meaning of God’s speech. By reading the text, he looks for thoughts and meanings, wanting to capture the inner content of the text. The primary concern in reading the Bible is to know its literal meaning, which is directly apparent from the words of the text. There is also a typical sense in the holy books. The preacher’s task is to convince the faithful to live by faith, according to the Lord’s thought contained in types. Reading the Word of God requires appropriate methods that understand its symbolic meaning, revealed in allegories. Christ often made use of parables as the means of visual teaching, drawing images from everyday life. Devoted completely to preaching, Z. Pilch reminded that the Holy Scriptures, being the treasury of the revealed truth, were the main literature for every preacher. The teaching of the prelate Zygmunt Pilch seems to be still relevant and is still an undiscovered treasury.
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Conty, Arianne. "Absolute Art: Nicolas of Cusa’s De Visione Dei." Religion and the Arts 16, no. 5 (2012): 461–87. http://dx.doi.org/10.1163/15685292-12341235.
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AbstractNicolas of Cusa’s fifteenth-century textDe Visione Deirepresents his most far-reaching illustration of communication between finite “quantum” vision and the infinite spherical vision of God. Written to accompany a visual experiment, the text instructs the monks of Tegernsee to circumambulate an all-seeing icon of God. Developing the concept of infinite space that had found a geometrical representation in the vanishing point, Cusa places it within God’s eye, which retains its medieval and religious function by gazing out of the painting at the monk according to inverse perspective. This text thus constructs a veritable sociology of belief, in which believing the word of the other, of the community, is necessary for each individual’s understanding of God. In this sense, there can be no unmediated experience of the divine, for God, as infinite and absolute, cannot be reduced to a single perspective. Cusa’s experiment shows us that we cannot live together in a community based upon what we see, for what we see cannot be shared. It is only our trust in the word of others that can testify to an invisible and universal meaning. Sharing this meaning in language effectively founds the social order.
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Graham, Jeannine Michele. "Systematic Theology and Spiritual Formation: Recovering Obscured Unities." Journal of Spiritual Formation and Soul Care 7, no. 2 (November 2014): 177–90. http://dx.doi.org/10.1177/193979091400700202.
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“For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience, and giving joyful thanks to the Father, who has qualified you to share in the inheritance of his holy people in the kingdom of light. For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins.” (Colossians 1:9-14) “And this is my prayer: that your love may abound more and more in knowledge and depth of insight, so that you may be able to discern what is best and may be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ–-to the glory and praise of God.” (Philippians 1:9–11)1
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Miskahuddin, Miskahuddin. "MANUSIA DAN LINGKUNGAN HIDUP DALAM AL-QUR'AN." Jurnal Ilmiah Al-Mu'ashirah 16, no. 2 (March 10, 2020): 210. http://dx.doi.org/10.22373/jim.v16i2.6569.
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Humans are intelligent beings that God has given him the ability to think and the ability to do his work according to what is planned and thought. Sometimes the ability to think of humans is not in accordance with anything they want to do. It is often in conflict between the desires of the passions and his common sense to do something, so that it can bring about the results of his work harming himself and his environment. To overcome social problems directed at environmental destruction, the Qur'an is the only guideline of human life that is able to overcome various social problems including the actions of environmental destruction by humans. In accordance with the guidance and direction of the Qur'an as a holy book and guidance for believers and all people in the world, the Qur'an tells humanity to always preserve the environment and strongly prohibits it when humans do environmental destruction live on this earth, because God does not like the perpetrators of destruction. Balance and preservation of the environment is the teachings of Islam that must be obeyed and obeyed in a pure and consistent manner in accordance with the guidance of the Qur'an and Al-Hadith, especially for Muslims who believe and are devoted to Allah S.W.T.
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Ohirko, O. V. "Christian Pedagogy as a Pedagogy of Love." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 21, no. 92 (May 11, 2019): 155–59. http://dx.doi.org/10.32718/nvlvet-e9226.
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Christian views on the education of man are considered. Christian pedagogy is the science of the formation of the spiritual and bodily life of man on the basis of absolute values, which is filled with Christian culture. It is based on universal moral law of humankind that is Ten Commandments of God and Two Fundamental Commandments of Christian Love and on Seven Corporal and Spiritual Works of Mercy, Evangelical Counsels and Beatitudes. Christian pedagogy helps a person to realize his dignity and value as a person created on the image and likeness of God. A special feature of Christian pedagogy is the close connection between spiritual and moral education. By means of Christian pedagogy moral and theological virtues are formed. The most important virtue in upbringing is love, as a struggle for the good of your neighbors, regardless of yourself. Love to God and to others is the basic law of Christian pedagogy. In the Christian upbringing of youth, the most important tasks are the formation of: the mind in which faith will reign; the will in which love will dominate; feelings in which hope will work. Principles of Christian pedagogy are nonviolence, timeliness, unity of pedagogical influences, the principle of personality, anthropological principle (respect for human dignity). Christian education is an alternative to a society that surrounds our youth. It creates a sensible conscience, calls for the avoidance of sins, and to live according to the commandments of God.
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Sanderlin, David. "Faith and Ethical Reasoning in the Mystical Theology of St John of the Cross: A Reasonable Christian Mysticism." Religious Studies 25, no. 3 (September 1989): 317–33. http://dx.doi.org/10.1017/s0034412500019879.
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It is often said that Christian mystics and contemplatives deemphasize reason, especially during advanced stages of spiritual growth such as union with God. St John of the Cross insists that to be united with God in this life through faith, we must empty our intellect of all comprehensions of God in a dark night of unknowing. According to Zwi Werblowsky, John's teaching on faith means the annihilation of the intellect. Werblowsky distinguishes between cognitive and anti–cognitive mysticism, and calls John's mysticism anti–cognitive. According to Werblowsky, cognitive mysticism values distinct, detailed knowledge from divine sources about divine or human realities, while anti–cognitive mysticism rejects such supernatural knowledge as an obstacle to union with God.
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Masturin, M. "Khaul and Maqam Thariqath in Sufism: the Analysis of Implementation Inside the Live of Sufi Thariqath Naqshabandiyah at Dawe Kudus Boarding School." ADDIN 12, no. 1 (January 9, 2019): 221. http://dx.doi.org/10.21043/addin.v1i1.3526.
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<p>The core of all religions are surrender to The God, as the Creator of all universe. The term of surrender generically called <em>Islam </em>in the Arabic terminology. Personal surrender to God The Ultimate Being, as the most right a part of self religious attitude. This attitude do not consider which any form of the people religious formation. Furthermore, apart form from this religious personality really rejected. According to the conceptualization of religious personality above, the sufism prosecuted to spell out all it’s doctrines related to cultural and social analysis. The sufism assumpt about religious multiculturality as the only form of religion in the world, while the nature it’s similar, that worship in source of anything. The Sufi as they stay in some stage on viewing about God, he will look at Him as essence not as the outer side of His perception. This reasearch stand by qualitative approach. The result of research aim about correlation between religion and society are creates the influence of the two sides. The religion influence the society otherwise the society influence the religion. This reciprocal influences, between the development of society and the improvement of religion, as social and cultural realities that’s need to be wider understand and deep perception.</p>
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Sydnor, Jon Paul. "All is of God." Interreligious Studies and Intercultural Theology 2, no. 1 (March 26, 2018): 83–104. http://dx.doi.org/10.1558/32682.
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This essay elaborates a constructive, comparative, nondual theodicy for the Christian tradition based on the Hindu Vai??ava tradition. According to the Indologist Henrich Zimmer, in Vai??avism everything is an emanation of Vi??u, therefore everything is of Vi??u. All apparent opposites are inherently divine and implicitly complementary. Good and bad, joy and suffering, pain and pleasure are not conflicting dualities; they are interdependent qualities that increase one another’s being. The Hindu myth of Samudra Manthan, or the Churning of the Ocean, exemplifies Vai??ava nondualism. In that story, gods and demons—seeming opposites—cooperate in order to extract the nectar of immortality from an ocean of milk. If “opposites” are interdependent, hence complementary, then they are not “opposites” but mutually amplifying contrasts. Given this phenomenology, and applying it to the Christian tradition, a benevolent God who desires full vitality for her creatures would have to create pain, suffering, darkness, and death in order to intensify their correlates. Love would demand their creation, because love would want abundant life for all. In this aesthetic theodicy, the interplay of all contrasts results from the love of a life-giving God.
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Davies, Brian. "Aquinas on What God is Not." Royal Institute of Philosophy Supplement 78 (July 2016): 55–71. http://dx.doi.org/10.1017/s1358246116000230.
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AbstractIt is often said that if God exists, he is strongly comparable to what is not divine. In particular, it has been claimed that for God to exist is for a person to exist. In what follows I show how, esteemed theologian though he is commonly taken to be, Thomas Aquinas adopts a strongly different line of thinking according to which we seriously do not know what God is. In doing so, I draw attention to his use of nominal definitions in his arguments for ‘God exists’. I also highlight his teachings that God is simple and that words used to talk about God in subject-predicate sentences always ‘signify imperfectly’.
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Muhaya, Abdul. "UNITY OF SCIENCES ACCORDING TO AL-GHAZALI." Walisongo: Jurnal Penelitian Sosial Keagamaan 23, no. 2 (December 27, 2015): 311. http://dx.doi.org/10.21580/ws.2015.23.2.281.
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<p class="IIABSBARU">The dichotomy of sciences caused both the positive and negative effects for development of civilizations; such as poverty, economic colonialism and dehumanization. Therefore, the unity of sciences is an interesting and important to be discussed for developing a new and prosperous civilization. This paper discussed the unity of sciences according to Imam al-Ghazali (d. 1111) and its urgency to the issue of human life. For al-Ghazali, science must be unified in the aspects of ontology, epistemology, and axiology. These three aspects of knowledge united in one entity; such as three angles in a triangle. From the pespective of ontology, knowledge comes from God and cannot be separated from God, so all sciences are commendable. Epistemologically, the nature of science is the light coming from the illumination light of God. Science can be obtained by optimizing the function of reason and through revelation or inspiration. The validity of science is depended on how and sources used to obtain it. Knowledge is not for knowledge, but knowledge for human prosperity. To realize the concept of the unity of sciences it is needed a hard work, patience and many-stage processes; namely equal treatment on scientific and religious knowledge, dialogue, integration and interconnection between science and the end is the unity of sciences..</p><p class="IIABSBARU" align="center">***</p>Dikhotomi ilmu pengetahuan mengakinatkan efek positif dan negatif bagi perkembangan peradaban, seperti kemiskinankolonialisme ekonomi, dan dehumanisasi. Oleh karena itu kesatuan ilmu menarik dan penting untuk didiskusikan untuk pengembangan peradaban yang baru dan sejahtera. Tulisan ini membahas tentang kesatuan ilmu menurut Imam al-Ghazali (w. 1111) serta arti pentingnya bagi kehidupan manusia. Menurut Ghazali ilmu harus disatukan dalam suatu kesatuan; seperti halnya tiga sudut dalam sebuah segitiga. Dari perspektif ontologi, pengetahuan berasal dari Tuhan dan tidak dapat dipisahkan dari Tuhan, sehingga semua ilmu. Secara epistemologi, hakikat ilmu adalah cahaya yang berasal dari cahaya Tuhan. Ilmu dapat diperoleh dengan mengoptimalkan fungsi akal serta melalui wahyu atau inspirasi. Validitas ilmu tergantung pada cara serta sumber yang digunakan untuk memperolehnya. Untuk merealisasikan konsep kesatuan ilmu dibutuhkan kerja keras, kesabaran, dan proses yang bertahap; yaitu perlakuan sama terhadap ilmu pengetahuan dan ilmu agama, dialog, integrasi dan interkoneksi antara ilmu dan akhirnya adalah kesatuan ilmu.
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Muhaya, Abdul. "UNITY OF SCIENCES ACCORDING TO AL-GHAZALI." Walisongo: Jurnal Penelitian Sosial Keagamaan 23, no. 2 (December 27, 2015): 311. http://dx.doi.org/10.21580/ws.23.2.281.
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<p class="IIABSBARU">The dichotomy of sciences caused both the positive and negative effects for development of civilizations; such as poverty, economic colonialism and dehumanization. Therefore, the unity of sciences is an interesting and important to be discussed for developing a new and prosperous civilization. This paper discussed the unity of sciences according to Imam al-Ghazali (d. 1111) and its urgency to the issue of human life. For al-Ghazali, science must be unified in the aspects of ontology, epistemology, and axiology. These three aspects of knowledge united in one entity; such as three angles in a triangle. From the pespective of ontology, knowledge comes from God and cannot be separated from God, so all sciences are commendable. Epistemologically, the nature of science is the light coming from the illumination light of God. Science can be obtained by optimizing the function of reason and through revelation or inspiration. The validity of science is depended on how and sources used to obtain it. Knowledge is not for knowledge, but knowledge for human prosperity. To realize the concept of the unity of sciences it is needed a hard work, patience and many-stage processes; namely equal treatment on scientific and religious knowledge, dialogue, integration and interconnection between science and the end is the unity of sciences..</p><p class="IIABSBARU" align="center">***</p>Dikhotomi ilmu pengetahuan mengakinatkan efek positif dan negatif bagi perkembangan peradaban, seperti kemiskinankolonialisme ekonomi, dan dehumanisasi. Oleh karena itu kesatuan ilmu menarik dan penting untuk didiskusikan untuk pengembangan peradaban yang baru dan sejahtera. Tulisan ini membahas tentang kesatuan ilmu menurut Imam al-Ghazali (w. 1111) serta arti pentingnya bagi kehidupan manusia. Menurut Ghazali ilmu harus disatukan dalam suatu kesatuan; seperti halnya tiga sudut dalam sebuah segitiga. Dari perspektif ontologi, pengetahuan berasal dari Tuhan dan tidak dapat dipisahkan dari Tuhan, sehingga semua ilmu. Secara epistemologi, hakikat ilmu adalah cahaya yang berasal dari cahaya Tuhan. Ilmu dapat diperoleh dengan mengoptimalkan fungsi akal serta melalui wahyu atau inspirasi. Validitas ilmu tergantung pada cara serta sumber yang digunakan untuk memperolehnya. Untuk merealisasikan konsep kesatuan ilmu dibutuhkan kerja keras, kesabaran, dan proses yang bertahap; yaitu perlakuan sama terhadap ilmu pengetahuan dan ilmu agama, dialog, integrasi dan interkoneksi antara ilmu dan akhirnya adalah kesatuan ilmu.
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Curtis, Edward E. "Science and Technology in Elijah Muhammad’s Nation of Islam." Nova Religio 20, no. 1 (August 1, 2016): 5–31. http://dx.doi.org/10.1525/novo.2016.20.1.5.
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This article explores the centrality of science and technology to religious thought and practice in Elijah Muhammad’s Nation of Islam from the 1950s through the 1970s. Tracing the dynamic meanings of scientific knowledge in the context of the postwar United States, the article’s central argument is that like other UFO and extraterrestrial religions, the Nation of Islam emphasized scientific, material, and empirical over spiritual and supernatural understandings of religion. It also suggests how members of this new religious movement studied and attempted to live according to the scientific and mathematical principles derived from their prophet’s cosmological, ontological, and eschatological teachings on the nature of God, the origins and destiny of the black race, and the beginning and end of white supremacy.
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Grove Eastman, Susan. "Israel and the Mercy of God: A Re-reading of Galatians 6.16 and Romans 9–11." New Testament Studies 56, no. 3 (May 28, 2010): 367–95. http://dx.doi.org/10.1017/s0028688510000056.
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Noting the conjunction of ‘mercy’ and ‘Israel’ in Galatians 6.16 and Romans 9–11, this article argues that in both letters ‘Israel’ denotes the Jews. In Galatians 6.16, with an on-going mission to the Jews in view, Paul invokes peace on those who live according to the new creation, and mercy on unbelieving Israel. In Romans 9–11, he draws on both Scripture and his own experience of mercy to revisit the question of Israel's destiny, discerning therein a providential pattern of a divine call that is interrupted by obduracy under the law, and ultimately fulfilled in Christ.
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Pinsent, Andrew. "God, Elvish, and Secondary Creation." European Journal for Philosophy of Religion 11, no. 2 (June 20, 2019): 191. http://dx.doi.org/10.24204/ejpr.v11i2.2620.
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According to the theological worldview of J. R. R. Tolkien, the principal work of a Christian is to know, love, and serve God. Why, then, did he devote so much time to creating an entire family of imaginary languages for imaginary peoples in an imaginary world? This paper argues that the stories of these peoples, with their ‘eucatastrophes,’ have consoling value amid the incomplete stories of our own lives. But more fundamentally, secondary creation is proper to the adopted children of God and can be a way of drawing closer to God. Such work also witnesses to the freedom of the children of God, not only to receive salvation from God, but to contribute to the enrichment of creation and eternal life.
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Steenbuch, Johannes Aakjær. "Et ubegribeligt levned?" Dansk Teologisk Tidsskrift 77, no. 2 (May 10, 2014): 121–38. http://dx.doi.org/10.7146/dtt.v77i2.105709.
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In this article it is argued that ethics based on Gregory ofNyssa’s late thinking can best be conceived of as a biographic ethics.Virtue is according to Gregory imitation of God. Human beings aremade to be images (icons) of God. Ethics as such describes what virtuelooks like. It is iconographic. But Gregory’s distinction between God’sincomprehensible transcendent being and His immanent activities isalso reflected in Gregory’s anthropology, since this is derived from histheology. As such imitation must take form as following, understood asthe imitation of God’s concrete works in history. It is in the life of thevirtuous person that imitation of God can be perceived. This is howiconographic ethics becomes biographic. In the article such ethics isdistinguished from ethics based on moral principles.
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Murlis, Murlis. "GAMBARAN PENDIDIKAN LANJUT USIA KOMPLEK PERUMAHAN CENDANA KELURAHAN ANDALAS KECAMATAN PADANG TIMUR DALAM MEWUJUDKAN KESEJAHTERAAN SOSIAL." Ensiklopedia Education Review 2, no. 2 (May 7, 2021): 67–74. http://dx.doi.org/10.33559/eer.v2i2.755.
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The social welfare of the elderly is an action as an effort to fulfill the needs of the community, especially the elderly who are unable to carry out their social functions, namely by providing assistance and sponsorship services. Thus, it is hoped that the elderly can improve their welfare so that they can live properly. According to Government Regulation Number 43 of 2004, what is meant by efforts to improve the social welfare of the elderly is a series of activities carried out in a coordinated manner between the government and the community to empower the elderly so that the elderly can continue to carry out their social functions and play an active role naturally in the life of the community, nation and state. Law of the Republic of Indonesia Number 13 of 1998 concerning the Welfare of the Elderly states that efforts to improve the social welfare of the elderly are carried out on the basis of faith and devotion to God Almighty. Efforts to improve social welfare are aimed at extending the life expectancy and productive period, creating independence and welfare, maintaining the cultural value system and kinship of the Indonesian nation, and getting closer to God Almighty.
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Shin, Thomas (Tae Sung). "God, the Good Life, and Pastoral Practice." Theology Today 77, no. 4 (January 2021): 440–59. http://dx.doi.org/10.1177/0040573620956649.
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In this study, I emphasize that pastoral practice revitalizes the significance of spiritual life as an alternative way to negotiate the science of well-being. This article is written from the perspective of practical theology, which is framed as a way of “living well” in which it is doubtful for both the individual and community to fulfill the good life without spirituality. Such an approach entails a degree of a transformative and transcendent life created by new senses, attentions, knowledge, ontological understanding, and disciplines out of the experience of the triune God. This study responds to the vocation of practical theology according to Ruard Ganzevoort and Johan Roeland, who assert that, “In its focus on praxis, practical theology has evolved out of three historical different styles of theology with differing concepts of and methodological approaches toward praxis: pastoral theology, empirical theology, and public theology.” They suggest that pastoral practice should be something that contributes to the culture of well-being and that the roles of spiritual life in the formation and reformation of the good life should be clarified.
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Sobennikov, Anatoly. "TRUTH AS AN AXIOLOGICAL DOMINANT (V. M. SHUKSHIN IN A RETROSPECTIVE OF RUSSIAN LITERATURE)." Проблемы исторической поэтики 19, no. 2 (May 2021): 373–86. http://dx.doi.org/10.15393/j9.art.2021.8482.
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The concept of “truth” in Russian literature is historically associated with justice, righteousness, truth and fairness. In the second half of the 19th century, this concept was actualized in the works of F. M. Dostoevsky, L. N. Tolstoy, and A. P. Chekhov. In Dostoevsky's “ideological novel,” the emphasis is on the hero's finding “truth-verity,” “to live according to the truth” means to live with Christ. Besides the “truth of God”, the “truth of the people” is also of great importance in Dostoevsky's axiology. It is the people who carry the ideal of Christ in their hearts. The writer also discusses the truth of everyday life in his work: in politics, in the relationships among people in society. Leo Tolstoy created a whole gallery of characters who live “according to the truth.” First and foremost, the works of A. P. Chekhov reveal the truth of life; the writer is interested in the character's existential choice. God's truth and the people's truth, as a rule, are revealed to him in the self-awareness of a character "of the people." In 20th century Russian literature, the concept of “truth” plays an important role in the work of V. M. Shukshin and other rustic writers. Shukshin suggests distinguishing between truthfulness and truth, the truth of character and the truth of action. The truth of life involves the problem of the meaning of life. According to Shukshin, “people know the truth,” and this is not rational knowledge, but a way of life. The truth becomes the basis of national existence. Shukshin's Pravda was provocative in relation to the aesthetics of socialist realism with its main principle of partisanship. The writer relied on Russian axiology, rather than on party attitudes. The concept of “truth,” which is associated with the Christian worldview and Christian values, is the foundation of Russian culture and determines the main vectors of its development.
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Nasuka, Moh. "Etika Penjualan dalam Perspektif Islam." Muqtasid: Jurnal Ekonomi dan Perbankan Syariah 3, no. 1 (July 1, 2012): 47. http://dx.doi.org/10.18326/muqtasid.v3i1.47-72.
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Ethics is the orientation vehicle for human endeavor to answer a very fundamental question, how human should live and act, and many other questions. However, the reality has shown that no human can carry out their lives perfectly and satisfyingly. Ethical behavior in the utilitarian emphasis onpositivistic approach, but it ignores all aspects of the transcendental. Seculartheoriesinterpreted according to the desires and behaviors of the businessespeople, which have an impact on the failure of ethics in providing a meaningfulservice. Many cases of ethical violations performed by sales person affect alarge quantity of company losses. Islamic views on ethics are absolute ratherthan relative, it has a strong foundation based on principles of fairness andjustice, through the attitude of sidq, fatanah, amanah, tabligh. Whole seriesof activities in one’s life will be accountable before God
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Van Aarde, A. G. "Die 'evangelie' van Paulus." Verbum et Ecclesia 23, no. 2 (August 7, 2002): 516–32. http://dx.doi.org/10.4102/ve.v23i2.1222.
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The 'gospel' of Paul This article focuses on Paul’s use of the term 'gospel'. It argues that the 'gospel of Christ' is God’s power for the recreation of humankind. Paul is Christ’s apostle who is sent to proclaim this message. The message is the 'gospel of God' and its proclamation is God’s dynamic act of recreation. The 'truth' of the gospel is that people do not need to seek salvation in anything transient. According to Paul, such a view is sin. A 'material relationship' exists between Paul’s 'gospel' and the historical Jesus’ 'subversive wisdom' which he expressed through his sayings and deeds. The center of the gospel is that God sends Jesus who, through his death and resurrection, terminates the old dispensation and inaugurates the new. However, the historical Jesus did not see his own death as God’s act of terminating the sinful dispensation. The reaction required by the 'gospel'of Paul is to accept and live by it. Paul calls this commitment 'faith'.
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Frye, Roland M. "Language for God and Feminist Language: Problems and Principles." Scottish Journal of Theology 41, no. 4 (November 1988): 441–70. http://dx.doi.org/10.1017/s0036930600031744.
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Language for God is not equivalent to the kinds of naming we use in ordinary speech. We say that what ‘we call a rose by any other word would smell as sweet,’ and we recognize that ordinary names for creatures are subject to human custom, choice, and change. According to biblical religion, on the other hand, only God can name God. Distinctive Christian experiences and beliefs are expressed through distinctive language about God, and the changes in that language proposed by feminist theologians do not merely add a few unfamiliar words for God, as some would like to think, but in fact introduce beliefs about God that differ radically from those inherent in Christian faith, understanding, and Scripture. Briefly stated, that is the argument this essay will systematically expand.
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Syarifuddin. "Faith Level of Humans to God." Konfrontasi: Jurnal Kultural, Ekonomi dan Perubahan Sosial 8, no. 2 (July 2, 2021): 131–40. http://dx.doi.org/10.33258/konfrontasi2.v8i2.151.
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This study aims to determine the Faith Level of Humans to God. This study used qualitative research. The result of study shows that the level of human belief in going to God is strongly influenced by the reality of his daily religious life. Broadly speaking, it can be classified into three groups, namely the lay class, middle class and elite class. Each group has a different level of belief in Allah according to what he believes to be the standard or perception of Allah that he knows. This lay group is also classified into three groups, namely the lowest lay class, middle class and upper class. The Lowest Laity Group is called Muttabi, namely followers who only act taqlid without thinking. What is said by his religious guide is accepted raw, as it is. In the reality of religious life, the muttabi' group is the largest group. While the Confidence Level of the Middle Lay Group has the characteristic of merely understanding around mental problems to the extent that they can understand but not yet understanding the meaning and nature of inner knowledge itself. The limited space for movement in mental problems has increased to the hobby stage and has begun to not enable the mind for worldly things, it is not functioning properly. Meanwhile, the beliefs of the upper class Laymen are generally carried by the kiai. At this level the kiai have advantage because he has little ability guide the people in terms of the study of fiqh and monotheism physically and mentally. The knowledge of a kiyai only has the nuances of charisma, which is typical, namely obeying and doing all movements according to what he got from the previous teacher.
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Krynicka, Tatiana. "Przymioty i zadania żony według Jana Chryzostoma." Vox Patrum 53 (December 15, 2009): 113–21. http://dx.doi.org/10.31743/vp.4458.
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Like many others Church fathers John Chrysostom considers virginity preferable to marriage. At the same time, being an interpreter of Saint Paul’s doctrine, he repeats that marriage is a splendid God’s mystery (Ephesians 5, 31-33). That is why he explains to the Christian men what kind of women they have to marry in order to become happy husbands, as well as draws Christian wives’ attention to their duties. According to Chrysostom, a man who seeks a wife should follow example of the servant, sent by Abraham back to his homeland to get a bride for his son, Isaac. First of all, he must aim to find a righteous woman. Bride’s wealth, as well as physical beauty are able to make her husband happy only provided that she lives faithfully serving God. Saint John teaches that God expects married Christian women to submit to their husbands, to live a chaste life, to take care of household while the man is about his public business, to be modest in their appearance and manners. Many times he sharply points out women’s vices and faults. On the other hand he holds in high esteem their virtues and sensibility, as well as demands that husbands should love their wives, treat them with respect, be loyal to them. Analyzing female characters pictured by John Chrysostom, we often come across the types well-known through ancient Greek poetry.
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Nelly, Nelly, and Rodi Imenuel Nome. "Makna Takut akan Tuhan Menurut Amsal 8:13 (Studi Evaluasi di Jemaat GPdI “Filadelfia” Oepaleo Kupang)." KAMASEAN: Jurnal Teologi Kristen 1, no. 2 (December 31, 2020): 127–42. http://dx.doi.org/10.34307/kamasean.v1i2.14.
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Abstract: Fear of God are hates evil; hates pride, hates conceit, hates evil conduct, and hates guile-filled mouths. In the fear of God is also a sign of the quality and morality of a person who can be accountable for his life before God and shows a view of life that contains human proper attitudes that are always shown in everyday life because of his good and close relationship with God. The purpose of this study was to describe the meaning of fearing God according to Proverbs 8:13 in the GPdI "Filadelfia" congregation in Oepaleo Kupang. This article is a qualitative research with an evaluation approach, the data is processed and analyzed using descriptive statistics. From the results of the percentage of the five indicators that the researcher included in this study, the average percentage value was in the high criteria, namely 61.81%. In other words, the congregation at GPdI "Filadelfia" Oepaleo Kupang already understands the meaning of fearing God, but it needs to be improved.
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Anton Pareira, Berthold. "Abraham Sahabat Allah." Seri Filsafat Teologi 30, no. 29 (December 7, 2020): 172–82. http://dx.doi.org/10.35312/serifilsafat.v30i29.8.
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Abraham is called by the three monotheistic religions as friend of God. According to Gn 18:16b-33 he by his call is to become a friend of God. What does it mean? In wisdom theology of Wis 7-8 those who seek and love wisdom are called friends of God and in Jn 15:15 Christ calls all His disciples as His friends. This study tries to explore the relationship between these texts and its significance for the life of the Church in our time.
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Dobrzeniecki, Marek. "Is the fact that other people believe in God a reason to believe? Remarks on the consensus gentium argument." European Journal for Philosophy of Religion 10, no. 3 (September 17, 2018): 133–53. http://dx.doi.org/10.24204/ejpr.v10i3.2591.
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According to The Consensus Gentium Argument from the premise: “Everyone believes that God exists” one can conclude that God does exist. In my paper I analyze two ways of defending the claim that somebody’s belief in God is a prima facie reason to believe. Kelly takes the fact of the commonness of the belief in God as a datum to explain and argues that the best explanation has to indicate the truthfulness of the theistic belief. Trinkaus Zagzebski grounds her defence on rationality of epistemic trust in others. In the paper I argue that the second line of reasoning is more promising and I propose its improved version.
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Lee, Yang-Ho. "Calvin on deification: a reply to Carl Mosser and Jonathan Slater." Scottish Journal of Theology 63, no. 3 (July 1, 2010): 272–84. http://dx.doi.org/10.1017/s0036930610000360.
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AbstractCalvin scholars have disputed whether Calvin had the concept of deification. Carl Mosser was eager to find deification in Calvin's theology. On the other hand, Jonathan Slater was earnest to deny deification in Calvin's thought. Calvin distinguishes between divine essence and divine kind. According to Calvin, we will be partakers of the divine kind, but not of the divine essence. We will be like God, but we will not be God. For Calvin, righteousness and immortality are called divine righteousness and divine immortality because God is its author. They are gifts from God, not God's own essence. Calvin says that we are God's offspring, but in quality, not in essence, inasmuch as he, indeed, adorned us with divine gifts. On the other hand, although Slater argues that Calvin's position is that believers share in what is Christ's according to his human nature, in accordance with Calvin, all the actions which Christ performed to reconcile God and man refer to the whole person, and are not to be separately restricted to only one nature. In this article, I find that Calvin distinguishes between divine essence and divine kind, in other words, essential and non-essential or central and peripheral.
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Neusner, Jacob. "Judendomens feminina kärna. Strukturella omvändningar och deras betydelse för skapandet av det rabbinska systemet." Nordisk Judaistik/Scandinavian Jewish Studies 14, no. 1 (January 1, 1993): 45–57. http://dx.doi.org/10.30752/nj.69497.
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Rabbinic Judaism is often described as an exclusively male-dominated and patriarchal religious system. However, the structure of the core of this patriarchal religious system is deeply feminine, with a strong relational dimension. Torah studies, which only men had access to, are secondary in character: a life lead according to the commandments is necessary but not enough. God does not force humankind to subordination, but he gives answers to voluntary gifts. Man gives voluntarily, God answers voluntarily. The right relation to God is not forced, determined or manipulative, but it builds on reciprocity and response.
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Viviano, Rocco. "Benedict XVI, Islam and Christian–Muslim Relations." Downside Review 135, no. 1 (November 7, 2016): 55–75. http://dx.doi.org/10.1177/0012580616676234.
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In continuity with Vatican II and the development of the modern papacy vis-à-vis the religions, Ratzinger-Benedict-XVI has given a distinctive contribution to the Catholic engagement with Islam. He sees the dialogue between Christians and Muslims as theologically founded in ‘God’s irruptive call … heard in the midst of man’s ordinary daily existence,’ which constitutes the shared source of their respective faiths. This shared religious experience imposes on Christians and Muslims a common vocation, that is, to serve humanity by witnessing to that experience, and so help society open itself to the transcendent and give God his rightful place in the life of humanity. Together Christians and Muslims can proclaim that God exists and can be encountered, that he his Creator and calls all people to live according to his ‘design for the world’. Our common task is to offer this truth to all. Benedict XVI has identified the theological foundations, and has suggested the content, aims and a spirituality of the Christian Muslim relationship. Most importantly, in doing so he has challenged Islam to articulate its own theology of interreligious dialogue and has ultimately identified the possible foundations of an Islamic theology of Christian-Muslim relations on which Muslims themselves can build.
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Arissusila, I. Wayan. "DAMPAK PERGAULAN BEBAS SEBAGAI SUMBER IDE PENCIPTAAN KRIYA SENI." Dharmasmrti: Jurnal Ilmu Agama dan Kebudayaan 17, no. 1 (April 1, 2017): 111–20. http://dx.doi.org/10.32795/ds.v16i01.80.
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Humans are God’ s creatures, who live according to their respective abilities. There are human lives prefer the pleasure, enjoyment and luxury. In life looks like a good meal, luxurious clothing and visible among adolescents tend to lead to sex. Adolescence is the age, studying opportunities and positive nature.In fact, many carried out by mutually couple, without thinking about the future and health. Such behavior is most likely caused by promiscuity impact of AIDS on the body including the organs that are inside, resulting in death. In this paper, the problem can be posed: how do mentranspormasi theme, theimpact of free associations as the source of the idea of creathing art craft. By using the methods associated with the stages of the creations of works of art. Used to dissect the problems that relepan theory with the creation of works of art. The result can be aware of the imfact of free association as a sourceof ideas in the creation of craft art, threedimensional shaped and finished to use transparent watercolors
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Djakfar, Muhammad. "BUSINESS BEHAVIOR OF TARIQA FOLLOWERS IN INDONESIA: The Relation of Religion, Sufism, and Work Ethic." ULUL ALBAB Jurnal Studi Islam 19, no. 2 (December 28, 2018): 253–71. http://dx.doi.org/10.18860/ua.v19i2.5571.
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In Islam, people know a teaching and mystical practice called sufism. Its main objective is to purify oneself (tazkiyat al-nafs) to get closer to God. Time-wise, sufism can be mapped into orthodox and neo-sufism. Teaching substance-wise, it is classified into akhlâqî and falsafî sufism. So far, commoners and academician such as Max Weber believe that sufism followers behave asceticly, live an austere life, have no capitalistic spirit, and so forth. This false perception obviously needs a correction for people understand the behavior of tariqa followers as an organized sufism community among society. In Indonesia, tariqa followers include Sadziliyah and Shiddiqiyah. The basic question is if they live an austere life so they do not have to contribute to the economic life of nation. Result study shows that according to Sadziliyah people, wealth has spiritual, economic, and social meaning by centralizing business activities in houses and market. Meanwhile, Shiddiqiyah followers consider that wealth has spiritual, economic, social, cultural, and preached meaning in various efforts. Therefore, both tariqas teach a balance between spiritual (worship) and material obligations, ukhrâwiyah and dunyâwiyah obligations as taught by neo-sufism. In addition, it shows a relationship among religion, sufism, and work ethic.
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Alfadhilah, Jauharotina. "Interpretasi Konsep Tuhan Perspektif Maulana Makhdum Ibrahim dalam Kitab Primbon Bonang dan Suluk Wujil." Islamika Inside: Jurnal Keislaman dan Humaniora 4, no. 2 (December 10, 2018): 201–24. http://dx.doi.org/10.35719/islamikainside.v4i2.50.
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This article analyzes the concept of God according to Sunan Bonang’s view in his works, namely Primbon Bonang and Suluk Wujil. This article concludes that the two books are a compendium of Sunan Bonang’s Sufism and his spiritual journey during his life. Sunan Bonang explains that the first step that must be done by the sālik before embarking on a spiritual journey is trying to know himself and multiply wirid and zikir. Sunan Bonang’s type of sufism can be categorized Sunnī Sufism, which rejects the concept of Waḥdat al-Wujūd. Alternatively, he proposes a new concept called “Padudoning Kawula Gusti”, which means that human is not God and God is not human; both cannot be unified. To him, God is the transcendent and immanent One with several limitations. The unity of God is explained by him through the sentence of lā Ilāh illā Allāh, which means there is no god but Allah. The sentence is started with nafy (negation) “there is no god” then continued with the phrase ithbāt (affirmation) “but Allah”, which means that there is only One God in the universe.
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Abdullah, S. Dinar Annisa. "PERAN HANAN ATTAKI DALAM MEMBANGUN PERSEPSI GENERASI MILENIAL TENTANG TUHAN (ANALISIS ISI ATAS VIDEO “KANGEN” DI YOUTUBE)." Jurnal Ilmiah Mahasiswa Raushan Fikr 7, no. 1 (January 19, 2018): 65–74. http://dx.doi.org/10.24090/jimrf.v7i1.2206.
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This paper examines the content of the propaganda of Hanan Attaki on social media in an effort to spread goodness and religious messages, especially about divinity among young people. By using content analysis method, this paper attempts to describe in depth the contents of the information being reviewed, namely Hanan Attaki’s youtube post with the theme “Allah Kangen Sera His” published on December 6, 2017. This paper explains that in terms of content, the conception of God what was built by Hanan Attaki must be based on three interrelated aspects: 1) deep faith insight, 2) correct perception of God and 3) emotional aspects (faith) in the form of longing, missed, and ashamed of God. These three aspects of God must be in line with the true insight of God according to Islam. At the next stage, this perception must be manifested in the form of deep emotions towards God in the form of longing to do good and shame in doing evil. This paper also explains that Hanan Attaki’s “Kangen” video content has received positive responses from netizens, especially among young people with high popularity (share, like, comment). The lively preaching carried out by Hanan Attaki on social media is able to build public perceptions, especially the millennial generation, about God in a simple way. This was supported by his distinctive rhetoric, style of language, voice and gestures and also a more relaxed and slender way of dressing to compensate for the dominant young children.