Books: 'Manifestation of God'

1

Rundell, Richard W. The rising son: The manifestation of the sons of God. Kirkwood, Mo: Impact Christian Books, 1996.

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2

Nyembo, Kisimba. La parole comme manifestation personnelle de Dieu dans les sacraments: Selon Martin Luther (1483-1546). Kinshasa: Faculté de théologie catholique, 1988.

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3

Divine substitution: Humanity as the manifestation of deity in the Hebrew Bible and the ancient Near East. Göttingen: Vandenhoeck & Ruprecht, 2013.

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4

Vincent, Thomas. The true Christian's love to the unseen Christ: A discourse chiefly tending to excite and promote the decaying love of Christ in the hearts of Christians, with an appendix concerning Christ's manifestation of Himself to them that love Him. Morgan, PA: Soli Deo Gloria Publications, 1993.

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5

Yād-i Khudā, tajallī-i z̲ikr dar āyinah-ʼi Vaḥy: Remembering God : the manifestation of dhikr (recollection) in the mirror of revelation. Tihrān: Vizārat-i Farhang va Irshād-i Islāmī, Sāzmān-i Chāp va Intishārāt, 2002.

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6

Keary, Erskine. God search: The modern manifestations of God. Los Angeles: Key Ray Books, 1986.

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7

Zakee, Kenneth. Revelation to manifestation: Poetry. [Atlanta, Ga.?]: K. Zakee, 1990.

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8

E, Douglass Merrill, ed. The no-name God: Attributes of Jehovah and Jesus as manifestations of the invisible God : a Bible study. Marietta, Ga: Purkaitheion Press, 2003.

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9

History and the gods: An essay on the idea of historical events as divine manifestations in the ancient Near East and in Israel. Winona Lake, Ind: Eisenbrauns, 2011.

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10

Nadvī, Muḥammad Shahābuddīn. Holy Qur'an and the natural world: The Bangalore lectures : scientific evidence of the unity of God, prophethood and the resurrection day and the manifestations of the divine providence in the nature. Bangalore: Furqania Academy Trust, 1997.

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11

Porter, McClinton E. Manifestation Of The Sons Of God. Xulon Press, 2012.

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12

Besant, Annie Wood. The Manifestation Of God In A Universe. Kessinger Publishing, LLC, 2005.

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13

Manning, James. The Manifestation of the Sons of God. Xulon Press, 2007.

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14

Raleigh, A. S. Hermetic Lesson 2: The Manifestation Of God - Pamphlet. Kessinger Publishing, LLC, 2006.

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15

Harris, Reverend Jesse Melvin. A Birthday Gift From God: A Visual Manifestation of the Holy Spirit ( Ghost ) "Light". AuthorHouse, 2006.

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16

Beneficial Law of Attraction: The Manifestation Teachings (Kuan Yin Law of Attraction Techniques based on "Oracle of Compassion: The Living Word of Kuan Yin"). Booksurge, 2010.

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17

Series, Michigan Historical Reprint. God revealed in the process of creation, and by the manifestation of Jesus Christ; including an examination of the development theory contained in the ... history of creation / by James B. Walker. Scholarly Publishing Office, University of Michigan Library, 2006.

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18

Walker, James Barr. God Revealed in the Process of Creation, and by the Manifestation of Jesus Christ: Including an Examination of the Development Theory Contained in the Vestiges of the Natural History of Creation. HardPress, 2020.

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19

Mae, Jus Hazel. A God-Given View: What Manifestations Are in Your Presence? Covenant Books, 2018.

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20

Hardpress. God in Disease; or, Manifestations of Design in Morbid Phenomena. HardPress, 2020.

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21

Gibbons, William. A Requiem for Schrödinger’s Cat. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190265250.003.0004.

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This chapter embarks on a close reading of the video game BioShock Infinite, investigating how its use of popular and classical music connects with the game’s larger themes. The chapter begins by describing how BioShock Infinite employs covers of popular music, such as the songs “God Only Knows” by the Beach Boys and “Girls Just Want to Have Fun” by Cyndi Lauper. A later section of the chapter analyzes in detail how the inclusion of portions of W. A. Mozart’s Requiem acts as a sonic manifestation of the larger issues of quantum mechanics and uncertainty that are at play in BioShock Infinite.

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22

Saylor, Eric. Arcadia. University of Illinois Press, 2018. http://dx.doi.org/10.5406/illinois/9780252041099.003.0003.

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The Greek province of Arcadia is perhaps the most important locus for pastoralism in a classical context. Arcadian inhabitants such as shepherds, nymphs, and the god Pan play significant roles in both literary and musical contexts, and they can be expressed in an array of settings—not all of which are themselves classical. One such manifestation is “Merrie England,” an amalgamation of tropes and images drawn predominantly from the Elizabethan era and popular among the Victorians and Edwardians. Musical evocations of that site reveal important aspects of how idealized pastoral settings reflected Britons’ view of their own society at the height of empire.

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23

Weiss, Shira. The Choice of Israel. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190684426.003.0006.

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Albo’s conception of free choice plays a role in his innovative analysis of God’s choice of Israel, as described in the Bible. The Hebrew Scriptures neglect to articulate what first attracted God to Israel and not to its rivals, nor what in Israel caused God to enter into a covenant with this nation alone. Albo argues that Israel’s chosenness reflects God’s freedom, since God could have chosen differently and was not compelled by any cause other than His own will to make Israel His nation. Albo describes God’s selection as a manifestation of His pure love, expressed by the biblical term ḥesheq, which he defines as love without reason and based on absolute free choice. In light of his understanding of love in terms of freedom, Albo considers God’s love for Israel to be the ultimate form of true love and, therefore, the paradigmatic case of free choice.

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24

Katie, Scott, and Arscott Caroline, eds. Manifestations of Venus: Art and sexuality. Manchester: Manchester University Press, 2000.

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25

Krulak, Todd. Powers and Poiēseis. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198767206.003.0006.

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This chapter focuses on an allusion to the ritual of statue animation found in Proclus’ Commentary on the Timaeus. Through this ritual, statues were considered as being consecrated, ‘ensouled’ by deity, and thus rendered fit to communicate oracles. In the Commentary on the Timaeus, Proclus hints that the deity could appear in lesser or greater degrees. Those who obtained but a dim manifestation of the god, experienced only the secondary and tertiary powers of the deity, while those who encountered the god fully and clearly, were thought to participated in its creative activities. The chapter argues that ‘powers’ and ‘creative activities’ are technical terms and seeks to unpack how Proclus may have understood them to function in this context and what they might signify with respect to the benefits of the rite for the telestic expert.

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26

Martin, S. Rebecca. Divinity in Part or in Full? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190614812.003.0004.

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Tanit (tnt) was a word used in Phoenician as a divine title and as the name of a goddess who was fundamentally relational. The epithet tnt pn bʿl, “Tanit Face-of-Baʿal,” shows that Tanit was the sky god Baʿal’s mouthpiece, face, or some other manifestation of a part of him. The epithet both indicates that these gods formed a paredros, or divine pair, and that the pairing had something to do with the interdependence of their bodies. It is believed that Tanit was represented in art aniconically, anthropomorphically, and in the form of the so-called sign of Tanit. The last is a usually diminutive motif in which a grouping of quasi-corporeal elements resulted in a schematic human form. This brief survey of texts and images argues that the “sign of Tanit,” like the epithet tnt pn bʿl, expressed the transcendence of the natural world through the rejection of corporeal wholeness. Both the “sign” and the epithet underscore the extra-human qualities of the Tanit and Baʿal pairing, especially with respect to the interrelation and appearance of their bodies.

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27

Lamptey, Jerusha Tanner. Epilogue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190653378.003.0008.

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The epilogue restates the central themes of the book and the objectives of this particular comparative feminist theological project. Dominant systems of privilege are invested in upholding boundaries, whether based on gender, race, or religious identity. Experience is authoritative. Embodiment matters. Ritual is a manifestation and site of change. Communities must reclaim agency and embrace the challenge of responsiveness. Denial is a form of invisibilization and injustice. Conscientization is essential. The prophetic example and transformative taqwa call us to do more than imitate. Interreligious spaces and engagements are opportunities that enrich both in their similarities and distinctions. It also reiterates the provocative and transformative nature of the Word of God in the world.

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28

Iozzio, Mary Jo. HIV/AIDS. Edited by Adrian Thatcher. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199664153.013.38.

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This chapter examines how sex figures in the HIV/AIDS pandemic and how the pandemic may be understood in the light of God’s extravagance and hope for the future. Sex is one of those gifts that human beings have received at the hands of a God of extravagance: a God of infinite possibility, copious generosity, and unparalleled solidarity. The very creation is a manifestation of a fecund imagination and God’s own joy writ large enough to witness sexual diversity—from asexual to heterosexual, lesbian, gay, bisexual, transgender, intersex, and queer—among all living beings. In the human community the gift of sex and one’s identity as a sexual being include the purposes and promises of the extravagance that is sexual creativity in and through diversity. This chapter explores what insights theology can bring to the purposes of sex as creativity/generativity and intimacy-building communion/pleasure, and what intuitions theology can bring to the promises of sex as transcendent experience.

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29

Mead, G. R. S. The Manifestations Of The Gods According To The Chaldean Oracles. Kessinger Publishing, LLC, 2006.

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30

Jansen, Eva Rudy. The Book of Hindu Imagery: Gods, Manifestations and Their Meaning. Binkey Kok, Holland, 1993.

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31

Hummer, Hans. The Nature of Things. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797609.003.0009.

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This chapter turns to conceptions of kinship in the Carolingian Empire, where the political order was practically the City of God on earth. It finds in Hrabanus Maurus’s De rerum naturis, “On the Natures of Things,” a Carolingian cognate of sociology which treated kinship as a manifestation of the deeper mystical forms of divine sociality binding the cosmos. It examines two lay authors, Dhuoda and Nithard, to demonstrate that laypeople essentially shared the ontological outlook of clerics like Hrabanus. Dhuoda’s handbook to her son William ruminates on the dialectic of worldly and spiritual fathers, showing that her conception of family was bound to a cosmological vision in which families stretched from earth to heaven and were embedded in a wider vision of kinship animated by “fraternal love.” Similarly, Nithard’s family consciousness was attached to his saintly father Angilbert and the monastery of St. Riquier, where Nithard presided as lay abbot.

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32

John, Fletcher. Christ Manifested: The Spiritual Manifestations of the Son of God in the Old and New Testaments. lulu.com, 2018.

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33

John, Fletcher. Christ Manifested: The Spiritual Manifestations of the Son of God in the Old and New Testaments. Lulu.com, 2018.

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34

Ikram, Salima. Animals in ancient Egyptian religion. Edited by Umberto Albarella, Mauro Rizzetto, Hannah Russ, Kim Vickers, and Sarah Viner-Daniels. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199686476.013.30.

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In addition to providing food, companionship, and raw materials for clothing, furniture, tools, and ornaments, animals also played a key role in religious practices in ancient Egypt. Apart from serving as sacrifices, each god had one or more animal as a totem. Certain specially marked exemplars of these species were revered as manifestations of that god that enjoyed all the privileges of being a deity during their lifetime and which were mummified and buried with pomp upon their death. Other animals, which did not bear the distinguishing marks, were mummified and offered to the gods, transmitting the prayers of devotees directly to their divinities. These number in the millions and were a significant feature of Egyptian religious belief and self-identity in the later periods of Egyptian history.

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35

(Editor), Caroline Arscott, and Katie Scott (Editor), eds. Manifestations of Venus: Art and Sexuality (Critical Perspectives in Art History). Manchester University Press, 2001.

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36

(Editor), Caroline Arscott, and Katie Scott (Editor), eds. Manifestations of Venus: Art and Sexuality (Critical Perspectives in Art History). Manchester University Press, 2001.

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37

Nisenbaum, Karin. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190680640.003.0008.

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The concluding chapter draws on the story of Rosenzweig’s near conversion to Christianity and return to Judaism to explain why, for Kant and his heirs, what is at issue in reason’s conflict with itself is our ability to affirm both the value of the world and of human action in the world. The chapter explains why Rosenzweig came to view the conflict of reason as the manifestation of a more fundamental tension between one’s selfhood and one’s worldliness, which could only be dissolved by understanding human action in the world as the means by which God is both cognized and partly realized. To make Rosenzweig’s ideas more accessible, the chapter compares them with contemporary interpretations of Kant’s views on the nature of practical knowledge and (intentional) action. It also shows how the book’s take on the issues that shaped the contours of post-Kantian German Idealism can help us see that the conflict of reason can be regarded as the underlying concern that recent competing interpretations of this period share.

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38

Hejduk, Julia. The God of Rome. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190607739.001.0001.

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Inspiring reverence and blasphemy, combining paternal benignity with sexual violence, transcendent universality with tribal chauvinism, Jupiter represents both the best and the worst of ancient religion. Though often assimilated to Zeus, Jupiter differs from his Greek counterpart as much as Rome differs from Greece; “the god of Rome” conveys both Jupiter’s sovereignty over Rome and his symbolic encapsulation of what Rome represents. Understanding this dizzyingly complex figure is crucial not only to the study of Roman religion, but to the whole of literary, intellectual, and religious history. This book examines Jupiter in Latin poetry’s most formative and fruitful period, the reign of the emperor Augustus. As Roman society was transformed from a republic or oligarchy to a de facto monarchy, Jupiter came to play a unique role as the celestial counterpart of the first earthly princeps. While studies of Augustan poetry may glance at Jupiter as an Augustus figure, or Augustus as a Jupiter figure, they rarely explore the poets’ richly nuanced treatment of the god as a character in his own right. This book fills that gap, demonstrating how Jupiter attracts thoughts about politics, power, sex, fatherhood, religion, poetry, and almost everything else of importance to poets and other humans. It explores the god’s manifestations in the five major Augustan poets (Virgil, Horace, Tibullus, Propertius, and Ovid), providing a fascinating window on a transformative period of history, as well as a comprehensive view of the poets’ individual personalities and shifting concerns.

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39

Ophir, Adi, and Ishay Rosen-Zvi. One Goy, Multiple Language Games. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198744900.003.0008.

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This chapter analyzes the characteristic features of the goy as a specific type of other, in both its legal (halakhic) and homiletical (aggadic) manifestations, as well as the division of labor between these two genres of the rabbinic corpus. It reconstructs the goy as a figure and a discursive position, and examines the technology of separation associated with it in both legal (laws of idolatry; purity; pedigree; murder, theft, recovering lost items; etc.) and non-legal (embryology; eschatology; daily liturgy; homilies on the exodus and the Sinai covenant; etc.) domains. The chapter demonstrates the consolidation of the binary, total, individualized discursive formation of Jew-goy opposition, through each of these aspects, and traces the triadic structure in which the opposition is embedded in the aggadic discourse, with God serving as the mediating position between the two parties. Analyzing the different domains together exposes the depth and comprehensiveness of the new structure.

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40

Alexander, Major-General G. G. Lao Tsze the Great Thinker with a Translation of His Thoughts on the Nature and Manifestations of God. Kessinger Publishing, LLC, 2004.

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41

Kidd, George Balderston. Christophany: The Doctrine Of The Manifestations Of The Son Of God Under The Economy Of The Old Testament. Kessinger Publishing, LLC, 2007.

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42

Kidd, George Balderston. Christophany: The Doctrine Of The Manifestations Of The Son Of God Under The Economy Of The Old Testament. Kessinger Publishing, LLC, 2006.

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43

Alexander, George Gardiner. Lâo-Tsze the Great Thinker: With a translation of his thoughts on the nature and manifestations of God. Adamant Media Corporation, 2002.

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44

Alexander, Major-General G. G. Lao Tsze the Great Thinker with a Translation of His Thoughts on the Nature and Manifestations of God. Kessinger Publishing, LLC, 2007.

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45

Geslani, Marko. Signs in the Gods, Gods in the Pots. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190862886.003.0006.

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Reviewing ongoing debates about the origins of image worship in the study of Hinduism, this chapter investigates the transfer of the Vedic-astrological royal cult to the Hindu cult of the image, through an analysis of some of the earliest available ritual prescriptions for image installation (pratiṣṭhā) and image worship (pūjā). It reviews our earliest mention of permanent images in divination literature, and examines how, in the astrological view, images could serve as loci for the manifestation of omens. It then details the adaptation of techniques for preparing mantra-based aspersion waters in the installation of images, and how aspersion rituals were harmonized with regular image worship. The chapter also raises the possibility that techniques from this ritual history could have influenced elements of the design of the classical Hindu temple. These arguments support the overarching claim that temple images serve as a ritual substitute for the body of the king.

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46

Hammer, Espen, ed. Kafka's The Trial. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190461454.001.0001.

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The Trial, written from 1914 to 1915 and published in 1925, is a multifaceted, notoriously difficult manifestation of European literary modernism. Written in a relatively abstract language, it tells the story of Josef K., who is accused of a crime he has no recollection of having committed (and whose nature is never revealed to him). The novel has often been interpreted theologically, expressing a form of radical nihilism in a modern world abandoned by God. However, it has just as often been read as a parable of the cold, inhumane rationality of modern bureaucratization. Like many other novels of this turbulent period, it offers a tragic quest-narrative in which the hero’s search for truth and clarity (about himself, his alleged guilt, and the anonymous system he is facing) progressively leads to greater and greater confusion, ending with his execution. In this volume, the contributors deal with a range of issues arising in this work. Theology is central, and related to that are questions of justice, law, ethics, resistance, and subjectivity. All the contributors view the novel as responding to a context of rapid modernization, and questions of metaphysics intersect with the most mundane challenges of everyday life. There is here a fundamental uncertainty, a context of skepticism, that the contributors approach from a variety of angles.

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47

Diamond, James A. The Narrative Hell and Normative Bliss of Biblical Love. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198805694.003.0006.

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This chapter addresses the question of how to understand a concept as amorphous and abstract as love of an infinite, omniscient, all-knowing God? The answer to that question emerges from a detailed exploration of the biblical perspective on human love, with all of its concrete manifestations and messy complications. The numerous stories of human love misplaced, withheld, or gone awry teach us something about the proper relationship with God, and, by extension, with each other. What emerges is that passionate, unrestrained love, when directed toward other human beings, is fraught with danger. The Bible seems to say that only by making God the supreme object of our desire can we ensure that love will serve as the positive, life-affirming force it was meant to be.

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48

1628-1689, Parker Alexander, Salthouse Thomas 1630-1691, and W. H, eds. A manifestation of divine love, or, Some spirituall breathings: Consisting of two generall epistles, directed in manuscript to the flock of God in the west of England : where they were read to the great refreshment of many, and now out of a sincere desire that Friends in all parts of this nation (and others) may participate of that unfeigned love herein manifested, these things. London: Printed for Thomas Simmons ..., 1985.

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49

Oldfield, Paul. The Holy City. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198717737.003.0004.

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This chapter examines praise of cities through the prism of their religious virtues. It does so through the two main, but interrelated, approaches within which the medieval city was linked to the sacred. The first embedded the role of the city within wider Christian narratives about man’s salvation. It was invariably rooted in biblical and other patristic texts (particularly St Augustine’s City of God) and later connected to medieval Christian thinking on Jerusalem, the Heavenly City, and the triumph of Christianity. The second approach drilled down onto specific manifestations of the sacred character of a particular city—its patron saints, its religious buildings and shrines, its religious officials, its place within the universal Church hierarchy, and its pious citizenry.

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50

Kulkarni, Kunal, James Harrison, Mohamed Baguneid, and Bernard Prendergast, eds. Rheumatology. Oxford University Press, 2016. http://dx.doi.org/10.1093/med/9780198729426.003.0018.

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This chapter focuses on some of the most influential clinical trials in rheumatology, with special focus on rheumatoid arthritis, ankylosing spondylitis, and gout. Today, there are clear criteria established for the clinical manifestations of rheumatic diseases, but there is still a long way to go in terms of establishing a clear understanding of their pathogenesis.

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Books on the topic 'Manifestation of God'

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