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Journal articles on the topic 'Manifestation of God'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Flajnik, Martin F. "Another manifestation of GOD." Nature 430, no. 6996 (2004): 157–58. http://dx.doi.org/10.1038/430157a.

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Jacobsen, Knut. "The Child Manifestation of Śiva in Contemporary Hindu Popular Prints." Numen 51, no. 3 (2004): 237–64. http://dx.doi.org/10.1163/1568527041945508.

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AbstractGod posters have become one of the most visible aspects of popular religious culture in South Asia. In this article I argue that the God poster industry has created opportunities for iconographic innovations, but that the God posters nevertheless build on traditional sacred narratives and conceptions of the Hindu gods found especially in the Hindu epics and the Purānas.. Even if the iconographic representation of the child manifestations of Śiva is something new, these God posters rely on the presence of the child manifestations of Śiva in the sacred narratives of the Hindu tradition.

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Faber, Roland. "Whitehead's God and the Bahἄí Concept of the Manifestation of God". Process Studies 49, № 2 (2020): 147–87. http://dx.doi.org/10.5840/process20204928.

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This article continues a long history within process thought of multi-religious engagement and analysis of the concept of God. Specifically, this article will move beyond the classical "big five" religions of Judaism, Christianity, Islam, Hinduism, and Buddhism so as to explore in detail the relationship between Whitehead's philosophy/theology and several thinkers and concepts in the Bahἄí faith, especially the concept of the "Manifestation" of God.

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Savran, George. "Seeing is Believing: On the Relative Priority of Visual and Verbal Perception of the Divine." Biblical Interpretation 17, no. 3 (2009): 320–61. http://dx.doi.org/10.1163/156851508x302042.

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AbstractIn comparing the modes of perception of the divine in the Bible, one finds a clear preference for hearing the word of God. The idea of seeing God in a variety of different manifestations is noticeably present, but is generally seen as less important than auditory perception. In theophany narratives this is often expressed in the order of events—a visual manifestation is followed by some spoken word of God. However, in a number of cases where seeing and hearing are both present, seeing is presented as the preferable mode. This dynamic is explored in three texts. In Exod. 24:1-11 seeing

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Ivaldo, Marco, and Garth Green1. "The Doctrine of Manifestation in Fichte’s Principien (1805)." Dossier 72, no. 1 (2017): 35–64. http://dx.doi.org/10.7202/1038538ar.

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This article considers the systematic position of Fichte’s Principien (1805), between the philosophia prima that is the Wissenschaftslehre and the specific doctrines of its application ; nature, right, morality, and religion. It considers also the systematic structures of the Principien, with particular attention to the doctrine of manifestation. It does so with sustained attention to the philosophy of religion, since the Principien determines manifestation with respect to the relation between God and world, and the relation between God and world with respect to the doctrine of manifestation.

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McLean, J. A. "Prolegomena to a Bahá’í Theology." Journal of Baha’i Studies 5, no. 1 (1992): 25–67. http://dx.doi.org/10.31581/jbs-5.1.3(1992).

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Theology is intrinsic to the Bahá’í revelation. While community attitudes have tended to view the discipline of theology somewhat suspiciously, the term and field of “Bahá’í theology” remain valid and are indispensable. One can distinguish source theology or revelation theology, contained in holy writ, from derivative theology (commentary), which is more relative and subjective. The relativity of religious truth, while it plays a useful role in deabsolutizing dogmatism and in promoting interreligious dialogue, is itself relative and currently runs the risk of becoming another absolute. Bahá’í

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Widya Sena, I. Gusti Made. "MENINGKATKAN MUTU UMAT MELALUI PEMAHAMAN YANG BENAR TERHADAP SIMBOL ACINTYA (PERSPEKTIF SIWA SIDDHANTA)." Jurnal Penjaminan Mutu 2, no. 1 (2016): 1. http://dx.doi.org/10.25078/jpm.v2i1.56.

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<p><em>God is very difficult to understand with eyes. In order to know God, His nature, and His personification, use of various symbols can be helpful, which suggests the unification of two elements, namely the physical and spiritual ones. Acintya is the symbol or manifestation of God 's Omnipotence. It is the “unimaginable” that turns to be the “imaginable" through potraits, reliefs, or statues. All of these symbols are manifestation of the Acintya that takes the form of the dance of Shiva Nataraja, as the depiction of the Omnipotence of God, to bring in the actual symbol of the "

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Armour, Leslie. "The Idealist Philosophers’ God." Laval théologique et philosophique 58, no. 3 (2003): 443–55. http://dx.doi.org/10.7202/000627ar.

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Abstract This paper argues that there are still clues in the ideas of Ralph Cudworth that enable us to develop a philosophical concept of God capable of addressing many of the perplexities of our own time. The association of love with the ultimately real emerges in Cudworth as a viable philosophical idea. It is argued further that the only successful idealist philosophy of religion is one which makes goodness paramount, and that only its concrete manifestation as love can make the notion of God intelligible, as can be seen today in the works of Jean-Luc Marion.

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Anam, Ahsanul. "Pemaknaan Kalimat Lâ Ilâh Illâ Allâh Menurut Said Nursi." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 2 (2015): 291. http://dx.doi.org/10.15642/teosofi.2013.3.2.291-316.

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<p>This article explores the ideas of Said Nursi meaning of the phrase “Lâ ilâh illa Allâh”. The article concludes that God is perfect and He is there without a cause, because if there is a reason for him that means the dependency does not make perfect. God was the first manifestation of the most sublime. Therefore, God is the substance most original and ever-present. His essence itself be a sufficient cause for the manifestation of His eternity. For Said Nursi, the human mind may not be able to understand God directly. Therefore, there needs to be an explanation of God’s creation. Nursi

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Shelkovaya, Natalya. "Sacred art as the highest manifestation of a person's spiritual worldview." Culturology Ideas, no. 20 (2'2021) (2021): 127–42. http://dx.doi.org/10.37627/2311-9489-20-2021-2.127-142.

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The article is devoted to the problem of the formation of a spiritual worldview, the spiritualization of a person, a meeting with the sacred world, God, which is very relevant in the modern technogenic world, through communication with the sacred art, which has its own symbolic language, its own characteristic for each religion, signs that are important for a person as a spiritual, in its main essence, being. The author reveals the nature of sacred art, compares attitudes towards it in the Middle Ages and in our time, reveals the deep symbols of sacred architecture and painting in Christianity

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Collins, Andrew. "THE DIVINITY OF THE PHARAOH IN GREEK SOURCES." Classical Quarterly 64, no. 2 (2014): 841–44. http://dx.doi.org/10.1017/s000983881400007x.

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It has long been known that the Egyptian pharaoh was regarded as divine in Egyptian culture. He was the son of Re and the mediator between the gods and humankind. During the royal coronation, he was transformed into a manifestation of the god Horus. He could be referred to as antr(‘divine being’, ‘god’), and was regularly described in inscriptions as ‘the good god’ or ‘perfect god’ (ntr nfr). By the New Kingdom period, the king's divinity was believed to be imbued by his possession of a divine manifestation of the god Amun-Re called the ‘living royalka’, which came upon him at his coronation,

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Panakkeel, Maneesh, and Aicha El Alaoui. "Manifestation of Atithi Devo Bhavah maxim on Sri Lankan Tamil refugees treatment in India." Simulacra 3, no. 2 (2020): 197–208. http://dx.doi.org/10.21107/sml.v3i2.8402.

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This study discusses the reflection of Indian’s Athithi Devo Bhava policy towards Sri Lankan Tamil refugees during the hostility staged in the island since 1983. The enduring Indian practices of tolerance and goodwill resulted in following a benevolent policy towards all those who sought asylum. In ancient India, there were four cultural maxims: (1) Matru Devo Bhava, your mother is like God; (2) Pitru Devo Bhava, your father is like God; (3) Acharya Devo Bhava, your teacher is like God, and (4) Athithi Devo Bhava, your guest is like God. The refugee has considered as an Athithi (guest) to the

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Kolis, Nur. "ANALISIS SUFISTIK KONSEP SUKSMA SEJATI DALAM AJARAN PAGUYUBAN NGESTI TUNGGAL, PANGESTU." ULUL ALBAB Jurnal Studi Islam 19, no. 2 (2018): 229–52. http://dx.doi.org/10.18860/ua.v19i2.4974.

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Pangestu as one of the Javanese spiritual streams has unique characteristics of thought. The concept of the Suksma Sejati as the basic teachings of Pangestu mentioned in Serat Sasangka Jati has in common with the concept of Nûr Muḥammad in tasawuf. The similarity lies in the concept of God, nature, and man, all of which expressed in relation to each other. The concept of the Suksma Sejati and Nûr Muḥammad have concluded that the nature and its content are the locus for the manifestation of God. While the perfect human is the perfect manifestation of him. In addition, Pangestu also states that

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Sabatino, Charles J. "No-God: Reflections on Masao Abe's Symbol of God As Self-Emptying." Horizons 29, no. 1 (2002): 64–79. http://dx.doi.org/10.1017/s0360966900009725.

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ABSTRACTBuddhist thinking centers not on a transcendent God, but on the nothingness and emptiness of Sunyata. Nevertheless, Masao Abe's reflections on the symbol of God as self-emptying can enhance our understanding of what God means. Abe interprets the self-humbling and self-sacrificing act of Jesus as a manifestation that God has vacated the transcendence of otherness in becoming world. These reflections allow us to consider a religious perspective that centers not on God, but on world and the continuum of living-dying-relatedness that represents the reciprocal and mutual interrelatedness th

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Hasan, Farid. "Mistikisme dan Alquran: Makna Simbolik Penyembuhan Kesurupan pada Kesenian Kubrosiswo Bintang Mudo." MUTAWATIR 9, no. 2 (2019): 278–302. http://dx.doi.org/10.15642/mutawatir.2019.9.2.278-302.

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The article addresses the tranced healing phenomena by locating it as a symbolic manifestation of culture that is related to the mystical symbolism and the Qur’an. The research aims to answer the question of what is the meaning of the tranced healing phenomena in the Kubrosiswo Bintang Mudo art show in its mystical symbolism context? By using qualitative method and semiotic approach, I argue that tranced healing phenomena is perceived as encountering two sources of strength, the black power which is coming from Satan, and the holy power which is coming from God. The success of healing the poss

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Kuropatkina, Oksana V. "MIRACLE AS AN ESSENTIAL NEED. CONCEPTS OF MIRACLE AND ITS PRACTICES IN PENTECOSTALISM." Studia Religiosa Rossica: Russian Journal of Religion, no. 1 (2021): 90–98. http://dx.doi.org/10.28995/2658-4158-2021-1-90-98.

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Pentecostalism is a Protestant denomination in whose worldview special attention is paid to the supernatural and miraculous action of God in the world. That category includes healings exorcism, and exalted spiritual practices. Miracle in the understanding of Pentecostals is a sign of heavenly life, an indicator of connection with God, a manifestation of the power of God, a confirmation of the truth of faith and the status of believers. The miracle for Pentecostals is what seems strange and unusual to worldly people but it is an everyday reality for believers who are in constant contact with Go

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Sena, I. Gusti Made Widya. "Relasi Manusia, Alam dan Tuhan Dalam Harmonisasi Semesta." Sphatika: Jurnal Teologi 9, no. 1 (2020): 15. http://dx.doi.org/10.25078/sp.v9i1.1598.

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<p>Humans and nature are two of the many symbols of the manifestation of God’s love for the universe He created. The form of God’s love for the universe is an indisputable reality because before God created humans, he also thought and understood the survival of human beings in the realm of life as a form of symbiotic relationship between human and natural.<br />All human needs have been fulfilled and provided by God through the supply of natural resources, and vice versa God is preparing humans to help maintain the balance of the universe, both physical, biological and socio-cultur

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Mutawalli, Mutawalli. "Pemikiran Teologi Sufistik Syaikh Al-Akbar Ibn ‘Arabî." Ulumuna 14, no. 2 (2010): 271–98. http://dx.doi.org/10.20414/ujis.v14i2.218.

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In any discourse of religion, the existence of God is central because God is the ultimate Being, from whom all creatures come to exist. However, religious perceptions of God have never been unified. In Islam, especially Sufis believe that God is present in all creatures because they are regarded to be the manifestation of God. This stance leads to a divinely-dominated view. This Sufi perception deviates from the maintream thought of Muslim who reject such a view since it reflects pantheism. As the view is common in Sufism, Ibn Arabi, one of the greates Sufi, holds the similar view and introduc

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Hakh, Samuel Benyamin. "Covid-19 as paideia: reviewing the theological meaning of Covid-19 based on concept of the paideia in Hebrews 12:4-13." Kurios 7, no. 1 (2021): 97. http://dx.doi.org/10.30995/kur.v7i1.256.

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Discussions regarding the Covid-19 pandemic have been carried out by experts in the field of theology. They understood the pandemic as only punishment from God. The question that arises is, is the Covid-19 pandemic, solely a punishment from God? This question arises because, if God is only understood as an angry God, then that view will lead people to understand that God is evil. This article aims to examine the theological meaning of the Covid-19 pandemic based on the idea of paideia in Hebrews 12:4-13. My thesis is, Covid-19 is not only a form of punishment but also a manifestation of God's

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Glyn SJ, Justin. "Revelation and love." Pacifica: Australasian Theological Studies 28, no. 2 (2015): 176–91. http://dx.doi.org/10.1177/1030570x16651651.

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Revelation has traditionally been understood either as a propositional phenomenon or as a matter of the creation of a relationship with God. This article argues that, while there is truth in both views, revelation's central purpose is the manifestation of divine love, and the calling forth of love (for God and other humans) in response. To make its case, the article considers ‘special’ revelation in the Old and New Testaments and, finally, briefly examines the implications of this view for fundamental theology in general.

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Hartman, Tracy. "A sermon for Pentecost: Acts 2:1–21, 1 Corinthians 12." Review & Expositor 114, no. 2 (2017): 308–10. http://dx.doi.org/10.1177/0034637317704669.

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This sermon begins by asking readers to imagine the chaotic life-change that Pentecost brought for the original eye witnesses. It then traces the breath or spirit of God from Genesis, through Ezekiel and into the gospels, where the Spirit is manifested to a variety of early believers. Finally, modern hearers are asked to consider what a fresh manifestation of the Spirit might look like in their churches, and how God might use their gifts to be about a new work in the world today.

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Moser, Paul K. "Experiential Dissonance and Divine Hiddenness." Roczniki Filozoficzne 69, no. 3 (2021): 29–42. http://dx.doi.org/10.18290/rf21693-2.

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Our expectations for human experience of God can obscure the reality and the presence of such experience for us. They can lead us to look in the wrong places for God’s presence, and they can lead us not to look at all. This article counters the threat of misleading expectations regarding God, while acknowledging a role for diving hiding from humans on occasion. It contends that, given God’s perfect moral character, we should expect typical human experience of God to have moral dissonance, that is, experiential conflict in morally relevant ways. We shall see the evidential or cognitive importan

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Ipgrave, Michael. "Crosses, Veils and Other People: Faith as Identity and Manifestation." Religion & Human Rights 2, no. 3 (2007): 163–80. http://dx.doi.org/10.1163/187103107x251482.

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AbstractThe wearing of veils and crosses both raise issues about the manifestation of religious identity in society. The arguments around these practices in recent UK debates are identified and discussed, and the theme of 'obligation' in Islam and Christianity is analysed. While the wearing of neither veil nor cross is an absolute and universal obligation for Muslims or Christians respectively, both are ways for believers to express with confidence their identity in relation to self, to others and to God, and as such are deserving of legal protection.

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Devysa, Nadya, and Siti Nurlaili. "KONSEP TUHAN DALAM SERAT KIDUNGAN KAWEDHAR." Academic Journal of Islamic Principles and Phylosophy 1, no. 1 (2020): 15. http://dx.doi.org/10.22515/ajipp.v1i1.2402.

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The concept of God written in "Serat Kidungan Kawedhar" by Sunan Kalijaga is interesting enough to be studied by devotees of Javanese philosophy. Such as the concept of God written in this Serat, particularly regarding the existence of God as "Sangkan Paran" which makes this Serat needs to be reviewed and examined. There are two main problems in this study; concerning the concept of God as Sangkan Paraning Dumadi in the Serat Kidungan Kawedhar and the teachings of the concept of God in Serat Kidungan Kawedhar for todays people life. With a descriptive method, content analysis and verstehen, th

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Rozi, Syafwan. "Uderstanding the Concept of Ecosufism: Harmony and the Relationship of God, Nature and Humans in Mystical Philosophy of Ibn Arabi." Ulumuna 23, no. 2 (2019): 242–65. http://dx.doi.org/10.20414/ujis.v23i1.354.

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This paper examines Ibn Arabi's concept of ecosufism, a new philosophical foundation and paradigma in understanding nature, domination and control over natural resources amidst of global environmental crisis, caused by anthropocentric exploitation towards nature. This ecosufism is related to the constellation of religious orientation amongst monotheism, polytheism and pantheism and the relationship between God and nature in response to the environmental problem. This paper explains Ibn Arabi's philosophical thought on ecology and examines how this notion is based on his Sufi view on the relati

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Barros, Carlos. "The Humanisation of Nature in the Middle Ages." Medieval History Journal 4, no. 2 (2001): 149–78. http://dx.doi.org/10.1177/097194580100400201.

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This essay argues that unlike the ideology of economic production and accumulation, which is the driving force of modern secular society and which establishes adversarial relations between man and nature, medievel society was guided by the ideology of reli gion, where nature was perceived as the manifestation of God; hence violence against nature was tantamount to violence against God. This created an ambience of both tension and harmony between man and nature, an equilibrium that, on the one hand, humanised nature, and on the other, prevented man from plundering it.

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Campbell, Stephen F. "Nicolas Caussin's “Spirituality of Communication“: A Meeting of Divine and Human Speech." Renaissance Quarterly 46, no. 1 (1993): 44–70. http://dx.doi.org/10.2307/3039147.

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That which is uttered with the mouth of the flesh is the articulate sound of the word… . For our word is so made in some way into an articulate sound of the body … as the Word of God was made flesh.AugustineThe Following Essay is Presented as a sketch of some significant features of Christian humanism which relate to language and discourse in France during the first half of the seventeenth century. Its central intent is to testify to the early Jesuit conviction that the manifestation of God in the world is profound. And this belief and emphasis on the ability to discover and rediscover God in

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Frohlich, Mary. "“O Sweet Cautery”: John of the Cross and the Healing of the Natural World." Horizons 43, no. 2 (2016): 308–31. http://dx.doi.org/10.1017/hor.2016.63.

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Contrary to what may appear in a superficial understanding of his spirituality, John of the Cross strongly affirms the goodness of creation and its capacity to mediate the presence of God. He specifically identifies the web of mutual interactions among creatures as a primary manifestation of divine love, and he affirms that the more a person participates in God, the more he or she participates fully and joyfully in this community of creatures. Activation of creation's full capacity to mediate divinity, however, depends on the full fruition of the human person in God. Experientially, this invol

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Aždajić, Dejan. "The Doctrine of Tawḥīd and its Practical Manifestation by a Living Sufi Practitioner". Teosofia 10, № 1 (2021): 1–20. http://dx.doi.org/10.21580/tos.v10i1.7971.

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This article explores new pathways of understanding the theological doctrine of tawḥīd from a Sufi theological perspective. It is evident that Sufism has expanded the inherent meaning of tawḥīd from the relatively simple idea of the Oneness of God to the philosophically complex phenomenon that reality is best expressed through an absolute unity of all existence. Instead of engaging in a dialogue about this important doctrinal principle with only written texts, this article intends to combine both traditional sources but also the actual voice of one contemporary Sufi practitioner. This original

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Benyamin, Nefry Christoffel. "SPIRITUALITAS DALAM DOA BAPA KAMI." Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen, dan Musik Gereja 2, no. 2 (2018): 32–42. http://dx.doi.org/10.37368/ja.v2i2.30.

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Generally, Christian prayer is related to the prayer taught by Jesus Christ, namely the Lord’s prayer. Christian community practices the Lord’s prayer in their worship, either in their family or in the Church. The question is “Do Christians understand and know the deep meaning of the prayer very well?” This question is important because the prayer talks about the intimate relationship between God and the believers. In this article, the writer tries to scrutinize the spiritual expressions of the prayer and to find the essence of the prayer that describes the manifestation of the believer’s love

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Wahyudi, Chafid. "Tuhan dalam Perdebatan Eksistensialisme." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 2 (2015): 369. http://dx.doi.org/10.15642/teosofi.2012.2.2.369-388.

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<p>The philosophy of existentialism pays great attention to the fate of human beings as individualist embodiments. This also becomes a manifestation of human’s freedom which receives less attention due to its exclusion under the strong influence of Hegel’s doctrine essentialist philosophy or system of thought that emphasizes collectivity. The emergence of existentialism itself in turn propagates into the polemical invention of humans upon their God. There are two conceptions of the divine discourses on existentialism, namely the theistic existentialism and the atheistic one. Theistic exi

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Wira, Ida Ayu Dwidyaniti. "Tradisi Pabuncingan Jero Dong Ding di Desa Pakraman Muncan, Kecamatan Selat Kabupaten Karangasem." Sanjiwani: Jurnal Filsafat 10, no. 1 (2020): 83. http://dx.doi.org/10.25078/sjf.v10i1.1636.

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<p><em>Tradition </em><em>Pabuncingan Jero Dong Ding is one form of religious traditions god yadnya devoted presented to Ida Sang Hyang Widhi Wasa conducted with the purpose of applying the fertility presented to Ida Sang Hyang Widhi Wasa in his manifestation as Lingga (jero Dong) and Yoni (Jero Ding) ie aspect of God in the form Purusa-Pradana symbol of Lord Shiva and Goddess Parvati or Uma. Based on this analysis, be concluded as the following results: The process of implementation of the tradition Pabuncingan Jero Dong Ding in Pakraman Muncan divided into three stage

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VOROBYEVA, SVETLANA N. "PRAYER AS A FORM OF MANIFESTATION OF A SPECIFIC SACRIFICE (ON THE EXAMPLE OF THE TEXTS OF THE OLD TESTAMENT PRAYERS-BLESSINGS)." Study of Religion, no. 2 (2021): 56–65. http://dx.doi.org/10.22250/2072-8662.2021.2.56-65.

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The article studies a prayer as a special form of interpersonal religious communication, the distinctive feature of which is the involvement of representatives of different worlds in the communicative process: the sacred and the profane. The philological analysis focuses on the Old Testament prayers - the blessings of God addressed to the first people Adam and Eve, as well as to the Old Testament saints Noah, Abraham, Isaac and Jacob. The study shows that the texts belong to the genre of prayer, as we have the relevant structural-semantic and functional features that identify it as text in thi

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Koyzis, David T. "Imaging God and His Kingdom: Eastern Orthodoxy's Iconic Political Ethic." Review of Politics 55, no. 2 (1993): 267–90. http://dx.doi.org/10.1017/s0034670500017381.

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Though little understood in the Western world, the Eastern Orthodox tradition of Christianity has a distinctive approach to politics which might well be labelled “iconic.” Based on the belief that God's kingdom is capable of having an earthly manifestation, and that the Christian empire is in some sense the image of God's omnipotent rule in the heavens, this iconic ethic has often contributed to a tradition of political absolutism in those countries shaped by Orthodox beliefs. However, more recent reflection, which sees human society as image of the Triune God himself, could serve to shape an

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Bungum, Donald. "Joint Attention, Union with God, and the Dark Night of the Soul." European Journal for Philosophy of Religion 5, no. 4 (2013): 187–210. http://dx.doi.org/10.24204/ejpr.v5i4.212.

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Eleonore Stump has argued that the fulfilment of union between God and human beings requires a mode of relatedness that can be compared to joint attention, a phenomenon studied in contemporary experimental psychology. Stump’s account of union, however, is challenged by the fact that mother Teresa, despite her apparent manifestation of the love of God to others, herself experienced an interior ‘dark night of the soul’ during which God seemed to be absent and to have rejected her completely. The dark night of the soul poses a problem for Stump’s account, since, if anyone had a union of divine lo

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Hakiki, Kiki Muhamad, and Diparakhmawan Al Idrus. "Diskursus Tasawuf Di Barat (Membaca Pemikiran Martin Lings)." Al-Adyan: Jurnal Studi Lintas Agama 13, no. 2 (2018): 231–60. http://dx.doi.org/10.24042/ajsla.v13i2.3297.

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The focus of this study was to study the "Tasawuf Discourse in the West by focusing on Martin Lings' s suicidal thoughts". After studying and analyzing Martin Lings's thinking, as outlined above, it is possible to draw some of the following conclusions: 1). In Ibn `Arabī's view there is one; the form of God is nature and nature is God. There is nothing in existence except God, everything other than God, none in itself, it is merely a manifestation of God's existence, nature is God's reflection, existence is a loan originating with God. God and nature are one but different. The concept of Wahdā

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Magid, Shaul. "Through the Void: The Absence of God in R. Naḥman of Bratzlav's Likkutei MoHaRan". Harvard Theological Review 88, № 4 (1995): 495–519. http://dx.doi.org/10.1017/s0017816000031734.

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Although not usually viewed as a manifestation of modern spirituality, hasidism strikingly resembles a product of the spiritual and ideological reorientation of Western religion in the post-Copernican world. Largely unaware of the philosophical and theological changes in European intellectual culture, many of the hasidic masters exhibited a sensitivity to the existential plight of humankind in the modern world.

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Herawati, Andi. "Concerning Ibn 'Arabi’s Account of Knowlegde of God (Ma’rifa) Al Haqq." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 3, no. 2 (2013): 219. http://dx.doi.org/10.20871/kpjipm.v3i2.49.

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<div><p><strong>Abstrak :</strong> Tulisan ini mencoba untuk mengungkapkan konsep makrifat yang dikembangkan oleh Ibn 'Arabi (w. 1260), khususnya dalam magnum opusnya, <em>Fushiish al-Hikam, </em>karya akhir yang dianggap sintesis doktrin metafisikanya yang diwakili melalui kebijaksanaan setiap nabi; keunikan mereka diilhami secara ilahi dan lambang persepsi spiritual mereka, mengenai pengetahuan tentang Tuhan. Tulisan ini juga menunjukkkan bagaimana peran transformatif dari pesan para nabi selalu melibatkan proses kreatif dalam dialog ilahi-manusia, seruan

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Naif, Oktovianus. "PENGETAHUAN AKAN ALLAH: ANTARA IMPOSSIBILITAS DAN SURPASSIBILITAS." Lumen Veritatis: Jurnal Filsafat dan Teologi 11, no. 1 (2020): 107–26. http://dx.doi.org/10.30822/lumenveritatis.v11i1.708.

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Man and woman are created in God’s image so they have desire to know their Creator and they also need God in their lives which causes the desire to know Him. The desire in question, then, is a desire to understand God. For the desire is prior to knowing and it is compatible with not knowing. It is true if we say that man’s unrestricted desire to know is mated to a limited capacity to attain knowledge about Him.For its finiteness human capabilitycould not get hold of a complete knowledge of God.In knowing God and aknowledging Him as Being of beings, human beings must be aware of his ignorance t

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Moser, Paul K. "GOD, SUFFERING, AND CERTITUDE: FROM TRANSCENDENCE TO IMMANENCE." Síntese: Revista de Filosofia 44, no. 140 (2018): 461. http://dx.doi.org/10.20911/21769389v44n140p461/2017.

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Abstract: Philosophy of religion suffers from inadequate attention to the specific moral character of a transcendent God worthy of worship. This deficiency often results from an unduly abstract conception of a transcendent God, including correspondingly abstract notions of divine goodness and power. A Christian approach to God has a unique solution to this problem, owing to its understanding of Jesus Christ as the perfect human representative of God’s moral character or personality. This article identifies some important consequences of this perspective for divine emotion and suffering and for

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Fajar, Azizah. "Analisa Sanctification of Parenting Orangtua terhadap Konsep Diri Remaja: Studi Kasus di Keluarga Dai." KOMUNIKA 8, no. 1 (2021): 1–11. http://dx.doi.org/10.22236/komunika.v8i1.6948.

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Dai dan keluarga dai juga menjadi teladan dan acuan umat muslim dalam membentuk keluarga islam yang ideal. Namun, usaha untuk membangun keluarga islam yang ideal tidak selalu berjalan lancar, beberapa remaja dari keluarga dai diketahui melakukan kenakalan remaja. Penelitian ini bertujuan untuk melihat gambaran pemaknaan yang sakral sebagai orangtua atau disebut sebagai sanctification of parenting orangtua dalam memaknai perannya dan gambaran konsep diri remaja di keluarga dai.Sanctification of parenting memiliki dua tipe, manifestation of God dan sacred quality. Penggalian sanctification of pa

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Herring, Stephen. "A “Transubstantiated” Humanity: The Relationship between the Divine Image and the Presence of God in Genesis i 26f." Vetus Testamentum 58, no. 4 (2008): 480–94. http://dx.doi.org/10.1163/156853308x348213.

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AbstractSince the 1960's the consensus in Old Testament research regarding humanity's role as image of God has been along the lines of a functional or propagandistic interpretation. Thus, humanity represents the deity by functioning like him: they rule over the earth by his command and in his stead. This interpretation, however, often overlooks the ontological worldview of the ancient Near East where the distinction between object and referent was not as clear as it is today. The image functioned to make present the referent, be it god or king. In this way, the priestly conception of humanity

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Simoncelli, Adriana. "Dance in Indian culture: A cosmic manifestation of divine creation and a path to liberation." Dziennikarstwo i Media 15 (June 29, 2021): 15–25. http://dx.doi.org/10.19195/2082-8322.15.2.

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Dance is a human cultural activity aimed at non-verbal emotional communication, mentioned for the first time in the circle of European culture by Homer in the Iliad (8th/7th century BC). In Indian culture — the most extensive one of four contemporary civilizations of antiquity (next to Egyptian, Mesopotamian, and Chinese), whose cradle is the Indus Valley Civilization — the first material evidence of the presence of dance is dated between 2300–1750 BC. It is a bronze statuette of a dancing girl, making us aware of the fact that this type of activity has accompanied people since the dawn of tim

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Randolph, Adah Ward. "Presidential Address: African-American Education History—A Manifestation of Faith." History of Education Quarterly 54, no. 1 (2014): 1–18. http://dx.doi.org/10.1111/hoeq.12044.

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Now faith is the substance of things hoped for; the evidence of thing not seen.Hebrews 11:1 (KJV)First, I would like to thank all of the people who placed me in this position. What you did not know was I had no idea I would actually be in this situation. So, I come before you today with what is on my mind and in my heart. Many years ago, my husband Dr. Lewis A. Randolph told me I would be in this spot. Of course, I doubted him. But I thank him because he had more faith in me than I had in myself at that time concerning my trajectory in the field of the history of education. But here I stand as

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Supriyadi, Supriyadi, and Miftahol Jannah. "Pendidikan Karakter Dalam Tasawuf Modern Hamka Dan Tasawuf Transformatif Kontemporer." Halaqa: Islamic Education Journal 3, no. 2 (2020): 91. http://dx.doi.org/10.21070/halaqa.v3i2.2725.

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The concept of character education in Hamka's modern mysticism, including sincerity, fear, zuhud, and resignation. Sincerity requires the existence of siddiq and a sense of fear of fear that exists in humans, put only on God, namely fear because of the doom, torment and wrath of Allah. The character of zuhud is born as a manifestation of faith. Tawakkal is interpreted as a form of submission of decisions of every human endeavor and effort only to Allah SWT. Approach in character education, Hamka offers a trilogy of the concept of Sufism trilogy, namely takhalli, tahalli, and tajalli. Takhalli,

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Królikowski, Janusz. "Sztuka, twórczość artystyczna i modlitwa." Sympozjum XXIV, no. 2 (39) (2020): 125–39. http://dx.doi.org/10.4467/25443283sym.20.023.12954.

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Art, artistic creativity and prayer One of the key questions with which contemporary theology has to deal is providing support for art, so that it could perform its tradition-honoured role of a „mediator” in relation between man and God. Works of art, especially paintings, have proven their unquestionable value in this respect more than once. The unique role of paintings finds its manifestation particularly in prayer which constitutes a privileged place of meeting between man and God. Artistic creativity in its internal dynamism may constitute substantial aid in this respect, since it not only

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Zaluchu, Sonny. "Manifestasi Kehadiran Tuhan di dalam Teologi Kristen: Dari Tabernakel Musa ke Bait Allah yang Hidup." Khazanah Theologia 3, no. 1 (2021): 25–34. http://dx.doi.org/10.15575/kt.v3i1.11158.

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This paper aims to prove that the manifestation of God's presence in the Old Testament (OT) is not something final. The climax of God's presence among His people is seen in the coming of Jesus into the world through the incarnation. Through this paper, it is explained that even though God is transcendent in Christian theology, He is also immanent at the same time. God's transcendence cannot be separated from his immanent nature and vice versa. The main data used in this research is through a literature review. The results obtained from the literature review were compiled through the Integrativ

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Fuad, Ahmad Masfuful. "Practicing Ihsan with Tasawuf Amaliyah." Al-Albab 7, no. 1 (2018): 131. http://dx.doi.org/10.24260/alalbab.v7i1.959.

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Moch. Djamaluddin Ahmad, Tasawuf Amaliyah, Jombang: Februari, 2018Practicing Ihsan with Tasawuf AmaliyahAs Islam is spread out by the Prophet of Muhammad (Peace be Upon Him: PbUH) for the seeks of becoming the blessing for the universe (raḥmatan lil ‘ālamīn), Islam offers three main pillars namely iman, islam, and ihsan. The first pillar of iman consisting of its principles (rukun) is the manifestation of the belief of a believer which is known as theology (akidah). The second pillar of Islam together with its five principles is the manifestation of the practice of Islamic teaching (syariat).

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Hatcher, John, Amrollah Hemmat та Ehsanollah Hemmat. "Bahá’u’lláh’s Symbolic Use of the Veiled Ḥúríyyih". Journal of Bahá’í Studies 29, № 3 (2019): 9–41. http://dx.doi.org/10.31581/jbs-29.3.2(2019).

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“Ḥúríyyih,” a term whose roots can be found in the Qur’án (44–54, 52:20, 56–22, and 55:72), refers to angelic female figures that reside in paradise and accompany the believers. In the Bahá’í Writings, the word has often been translated as “the Maid of Heaven,” a symbolic personifi cation of the divine reality of Bahá’u’lláh. In this article we explore how Bahá’u’lláh employs this figurative device to portray the forces at work in the context of His appearance as a Manifestation of God. In particular, we wish to examine the crucial symbolic role the unveiling of the Ḥúríyyih plays in relation

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Zapeka, Oksana A. "The issue of relationship of grace and freedom in Berdyaev`s ethics." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 60 (2021): 55–64. http://dx.doi.org/10.37816/2073-9567-2021-60-55-64.

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Berdyaev distinguishes between divine and human freedom. He considers the issue of relationship of God`s and man`s freedom to be central for ethics. While in western theology the issue of correspondence of grace and freedom appears mostly as a human will`s problem, the eastern tradition looks at the freedom of man and divine grace as an organic unity, yet acknowledges exclusively the freedom, created and granted by God. Eastern teachings, just as the western ones, do not address the freedom, preceding the Genesis. Orthodoxy`s advantage, according to N. A. Berdyaev, is in its lesser, comparing

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