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Journal articles on the topic 'Modern revelation'
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1
Tauhedi As'ad and Munif Shaleh. "DISKURSUS BAHASA TUHAN DALAM PERSPEKTIF STRUKTURALISME LINGUISTIK MODERN." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 13, no. 2 (December 21, 2019): 367–84. http://dx.doi.org/10.35316/lisanalhal.v13i2.601.
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God's language is not reached by human nature because God's language enters the parole area which cannot be verified, because parole language is God's revelation that cannot be intervened by the human language system. This model, is very new to be continued in the approach of Islamic studies, especially modern linguistic studies developed by Ferinand De Sausure, then by Paul Ricouer as the post structuralist father. However, if you re-understand the language of God in the perspective of modern linguistics as an approach in Islamic thought, then there is a problem that is addressed, namely the existence of God's Revelation which wraps into Arabic, then the corpus is formalized as a manuscript written by humans. Then God's revelation will lose the existence of authority as the owner of the message of revelation so that the Koran that is read now by all Muslims is no longer sacred and authentic. This is the revelation imprisoned by Arabic as the Ottoman Manuscripts.
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Langer, Richard. "General Revelation, Science and integration: Objections and opportunities." Christian Education Journal: Research on Educational Ministry 16, no. 3 (September 13, 2019): 425–44. http://dx.doi.org/10.1177/0739891319874452.
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Recent controversies over integrating modern science and Scripture have led to faculty firings and wholesale changes in academic programs. An underlying question is the relationship between science and general revelation. This article argues that modern science and general revelation are not the same but the relationship between them depends upon the approach one takes to the object of general revelation. The article concludes with guidelines for integrating general and special revelation faithfully.
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Wright, Tamra. "Reasoning after Revelation: Dialoguesin Modern Jewish Philosophy." Journal of Jewish Studies 51, no. 1 (April 1, 2000): 170–71. http://dx.doi.org/10.18647/2267/jjs-2000.
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Ingram, John A. "Modern and Postmodern Issues in Christian Psychology: An Integrative Transmodern Proposal." Journal of Psychology and Theology 25, no. 3 (September 1997): 315–28. http://dx.doi.org/10.1177/009164719702500301.
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The conflicts between modern and postmodern viewpoints are being energetically presented and debated, yet much confusion remains. Each system, especially in its extreme form, is incomplete without some aspects of the other. Argument for a preliminary model that includes combined interactive aspects of both modern and postmodern paradigms is advanced. Integrative ramifications of considering special revelation, general revelation, and personal revelation as mutually influencing and interacting dynamic aspects of reality are described in a final comprehensive model.
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Safi, Louay. "Towards a Unified Approach to the Shari'ah and Social Inference." American Journal of Islam and Society 10, no. 4 (January 1, 1993): 464–84. http://dx.doi.org/10.35632/ajis.v10i4.2472.
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Forging a new methodology capable of analyzing complicated socialphenomena on the one hand, and facilitating the derivation of rules andconcepts from divine revelation on the other, is one of the paramountconcerns of contemporary Islamic scholarship and the sole concern of thispaper. In dealing with this concern the paper pursues two main themes.First, an attempt is made to underscore the need for reestablishing revelationas a primary source of social theorizing. Second, a primordialmodel of a unified methodological approach for analyzing both revealedtexts and social phenomena is outlined.The first difficulty confronting any attempt to develop an alternativemethodological approach, especially one rooted in Islamic ontology, liesin the exclusion of divine revelation from the realm of science. This exclusionoriginated within the confines of western scientific traditions dueto internal conflict between western religious and scientific communities.While revelation and science were never perceived as mutually exclusivein the Islamic scientific tradition, modern Muslim scholars cannot ignorethe fact that divine revelation is out of place in contemporary scientificactivities. Thus we choose to begin by exploring the grounds for recognizingrevelation as a major soufie of scientific knowledge.The campaign against revealed knowledge, which led to its exclusionfrom western science, consisted of two phases: a) revelation was equatedfilst with ungrounded metaphysics and established as a rival knowledgein contrast to knowledge deemed as true by reason (Locke 1977), and b)it was then asserted, a la Kant (1969), that scientific activity should beconfined to empirical reality, since human reason cannot ascertain transcendentalreality. We argue that scientific activity presupposes ...
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Chungwoo Shin. "The Study on Modern Revelation of Traditional Korean Calligraphy." Journal of Digital Design 7, no. 4 (October 2007): 395–404. http://dx.doi.org/10.17280/jdd.2007.7.4.041.
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Urban, Martina. "The Shape of Revelation: Aesthetics and Modern Jewish Thought." IMAGES 2, no. 1 (2008): 231–34. http://dx.doi.org/10.1163/187180008x408735.
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Compaan, Auke. "The revelation of Christ as an impossible impossibility: a critical reading of Jean-Luc Marion’s contribution to the post-modern debate in phenomenology, philosophy of religion and theology." STJ | Stellenbosch Theological Journal 1, no. 1 (July 31, 2015): 57. http://dx.doi.org/10.17570/stj.2015.v1n1.a3.
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This article is an attempt to establish the phenomenological and theological value of the concept of Revelation in the work of the French philosopher Jean-Luc Marion in a post-modern cultural and intellectual context. Is it possible to speak of revelation in a phenomenological sense and more radically, about the Revelation of God, after the critique of metaphysics and phenomenology by Derrida, Caputo and others? Marion argues that by overcoming metaphysics and broadening the limits of traditional phenomenology to include phenomena of Revelation, the Revelation of Christ is a phenomenological impossible impossibility. Using Marion’s reinterpretation of Husserl and Heidegger`s understanding of “givenness”, “the given” and the “gift” and his concept of Revelation as a saturated phenomenon, I want to critically illuminate his contribution to the concept of r/Revelation as a post-metaphysical and theological possibility.
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El-Mawa, Mahrus. "KETIKA MOHAMMED ARKOUN MEMBINCANG WAHYU." ULUL ALBAB Jurnal Studi Islam 8, no. 2 (December 26, 2018): 189–215. http://dx.doi.org/10.18860/ua.v8i2.6202.
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Expressing of somebody's thought is like open a window of ideas world on a period. Terminology of "wahyu" or revelation in Qur'anic studies, then; often only concentrated on its subject in a past. Hence, impress that researchers less express revelation in modern perspective of science, such as linguistics, anthropology, and so on. Mohammed Arkoun is one among recent thinker of moslem trying to discuss about revelation. In the context of Islamic thought, Arkoun's contribution enough means to open the door of discourse on recent Islamic science. In this article can be known that how Arkoun in reading of revelation has a new perspective.
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Sommers, Christina. "The Feminist Revelation." Social Philosophy and Policy 8, no. 1 (1990): 141–58. http://dx.doi.org/10.1017/s0265052500003782.
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In the Proceedings of the American Philosophical Association for the fall of 1988, we find the view that “the power of philosophy lies in its radicalness.” The author, Tom Foster Digby, tells us that in our own day “the radical potency of philosophy is particularly well-illustrated by contemporary feminist philosophy” in ways that “could eventually reorder human life.” The claim that philosophy is essentially radical has deep historical roots.Aristotle and Plato each created a distinctive style of social philosophy. Following Ernest Barker, I shall call Aristotle's way of doing social philosophy “whiggish,” having in mind that the O.E.D. characterizes ‘whig’ as “a word that says in one syllable what ‘conservative liberal’ says in seven.” Later whigs shared with Aristotle the conviction that traditional arrangements have great moral weight, and that common opinion is a primary source of moral truth. The paradigm example of a whig moral philosopher is Henry Sidgwick, with his constant appeal to Common Sense and to “established morality.” On the more liberal side, we have philosophers like David Hume who cautions us to “adjust [political] innovations as much as possible to the ancient fabric,” and William James who insists that the liberal philosopher must reject radicalism.In modern times, many social philosophers have followed the more radical example of Plato, who was convinced that common opinion was benighted and in need of much consciousness-raising. Looking on society as a Cave that distorted real values, Plato showed a great readiness to discount traditional arrangements. He was perhaps the first philosopher to construct an ideal of a society that reflected principles of justice, inspiring generations of utopian social philosophers.
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Thiel, John E. "Dei Verbum: Scripture, Tradition, and Historical Criticism." Horizons 47, no. 2 (September 22, 2020): 207–31. http://dx.doi.org/10.1017/hor.2020.56.
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The Council Fathers at Vatican II struggled to negotiate the Council's teaching on divine revelation with regard to the teaching of Trent, but more immediately with regard to the modern theology of the Magisterium and the modern value of historical criticism that had recently been recognized by Pius XII as having a legitimate role in the interpretation of Scripture. Dei Verbum's teaching stressed the unity of Scripture and tradition in the revelation of God's word, but never considered the role of historical criticism in the interpretation of God's word in tradition that it affirmed in God's revelation in the biblical word. This article argues that the recognition of the legitimate role of historical criticism in the interpretation of tradition remains an issue of needed development in the teaching of Dei Verbum.
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Sansan Ziaul Haq. "Fenomena Wahyu Al-Quran." Jurnal Al-Fanar 2, no. 2 (February 28, 2020): 113–32. http://dx.doi.org/10.33511/alfanar.v2n2.113-132.
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Some Western scholars argue that the Qur’an is a historical text that reflects Muḥammad’s reflection on the socio-cultural dynamics of seventh-century Arab society. In the hands of several modern Muslim scholars, the assumption of the historicity of the Qur’an is used as a basis for contextual reinterpretation, although in general they still acknowledge its divinity. This paper intends to conceptualize the phenomenon of Qur’anic revelation through an analysis of the chronology of its revelation as explained in sīrah nabawiyyah. Through this analysis, it can be concluded that the process of Qur’anic revelation was external, did not originate from the Prophet Muhammad’s idea. Its revelation is a transcendent process as well as the concept of revelation understood in every religious tradition, even though it is intended for human benefit. The assumption of the historicity of Qur’anic revelation does not get strong support from sīrah’s data.
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Ikhwan, Munirul. "Legitimasi Islam: Sebuah Pembacaan Teoritis Tentang Wahyu Alquran." MUTAWATIR 10, no. 1 (June 8, 2020): 144–69. http://dx.doi.org/10.15642/mutawatir.2020.10.1.144-169.
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In the studies of the Qur’an, there is no central concept as that of the Qur’anic revelation itself. The revelation becomes a symbol for God’s unique communication to humans through human agency, called a prophet. Studies on the Qur’anic revelation by classical Muslim scholars have stressed much on its metaphysical aspects, while modern scholars like Toshiko Izutsu begin offering theoretical readings of the Qur’anic revelation as a linguistic concept, i.e., metaphysical communication expressed in a certain language system. By reviewing the existing studies, this article pays special attention to the sociological significance of the revelation. This study examines how revelation as an act of God arises in a setting of human history, and the extent to which it must correspond and dialogue with the values, institutions, and socio-cultural systems of its first audience. This study sees that the power of the Qur’anic revelation lies in its ability to build legitimacy and to integrate its first audience into a broader horizon that allowed them to participate in the contestation of religious discourse with older religious communities.
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Liu, Samo. "Revelation and Reflection on Mankind by Modern Physics—Part I." Open Journal of Philosophy 07, no. 04 (2017): 435–47. http://dx.doi.org/10.4236/ojpp.2017.74023.
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Hedley, Steve. "‘Superior Knowledge or Revelation’: An Approach to Modern Legal History." Anglo-American Law Review 18, no. 3 (April 1989): 177–200. http://dx.doi.org/10.1177/147377958901800301.
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Allen, Garrick V. "Textual History and Reception History." Novum Testamentum 59, no. 3 (June 21, 2017): 297–319. http://dx.doi.org/10.1163/15685365-12341568.
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This article explores the possibility of examining reception history within the textual history of the New Testament, focusing on the book of Revelation. Both intentional alterations located in particular manuscripts and reading practices gleaned from slips of scribal performance are indicative of reception. Attempts to facilitate a certain understanding of a locution constitute acts of reception embedded in Revelation’s early textual history. The article concludes by analysing the social dynamics of the milieus in which exegetical textual alterations were tolerated, suggesting that the work of informal scribal networks provides modern researchers access to evidence for reception.
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Heads, Michael. "Biogeography by revelation: investigating a world shaped by miracles." Australian Systematic Botany 27, no. 4 (2014): 282. http://dx.doi.org/10.1071/sb14038.
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This article reviews the methods of biogeographic analysis in current use, as summarised by Alan de Queiroz, 2014 (The Monkey’s Voyage, Basic Books, New York). The methods rely on molecular clock dates (the weakest part of molecular research) rather than analysis of the distributions of clades defined in phylogenies (the strongest part of the research). One of the main findings of the molecular work is the unexpected, high levels of geographic structure in clades, especially allopatry. The modern synthesis and many molecular clock studies suggest that allopatric speciation is caused by founder dispersal, whereas panbiogeography attributes it to vicariance. De Queiroz and many modern studies have accepted that panbiogeography ignores critical evidence, and that vicariance theory was dominant in the 1970s–1990s, but has since declined. Closer examination shows that these claims are incorrect. Other popular misconceptions include the ideas that fossils and fossil-calibrated molecular clocks provide maximum possible ages of clades, that vicariance theory rejects the fossil record and molecular clock dates, that DNA sequences ‘reveal’ long-distance dispersal, that distribution is chaotic, and that chance dispersal can generate repeated patterns. The conclusions of modern island biogeography, as discussed in detail by de Queiroz, are reviewed here for the following islands: São Tomé and Príncipe in the Gulf of Guinea, Madagascar, the Seychelles, New Zealand, the Chatham Islands off mainland New Zealand, New Caledonia, Norfolk Island, the Hawaiian Islands, the Falkland Islands and Fernando de Noronha off Brazil. Biogeographic analyses of particular groups are illustrated here with respect to ratite birds and primates. Finally, modern methods of ancestral-area analysis are reviewed. These make the unjustified assumption that the location of a basal paraphyletic grade represents a centre of origin.
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Mustopa, Dadang. "Integration of Reason and Revelation in the Perspective of Philosophy of Science." International Journal of Nusantara Islam 6, no. 2 (June 14, 2019): 175–81. http://dx.doi.org/10.15575/ijni.v6i2.4876.
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Reason is a primary instrument that God created in humans. With reason, one can reason, analyse, and give birth to innovative, creative, and varied ideas. Today the social stratification of a person and his strategic position in the community are often determined by the product of the mind that is born — mainly related to the world of science and modern technology. However, in the perspective of the Qur'an, the mind is not everything. Because at a certain level, competence and reasoning, power cannot afford to reach it. Notably, if it is correlated with the issue of religious truth absolutism, then one cannot rely solely on his reason. Therefore, God revealed revelation as a definitive reference in establishing absolute truth. The announcement that God sent down in no way contradicts a healthy mind. In fact, between revelation and reason can synergize in determining which are good and which are bad, which are right and which are wrong. At the same time, the idea cannot be arrogant but must be submissive and obedient to revelation. Therefore, the reason is never satisfied with a truth that is received without proof rationally. To strengthen the faith in the revelation of God and to provide an explanation for those who doubt, a revelation needs the role of reason to reveal the truths brought about by revelation. With the ability of reason to confirm the fact brought by revelation rationally, then the truth revelation will be more readily accepted by humans by the signs determined by revelation.
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Fan, Jing Jing. "The Revelation of Kitakyushu City’s Experience on Environmental Education." Advanced Materials Research 518-523 (May 2012): 5189–92. http://dx.doi.org/10.4028/www.scientific.net/amr.518-523.5189.
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With the rapid development of science and technology, we could enjoy more and more convenience of modern technology, we have to face the negative influence of modern technology on environment. The Kitakyushu city used to be one of most heavily air-polluted regions in Japan. Through decades of improvement on the environmental education, the Kitakyushu city become the ‘Demonstration city on environment protect of Japan’ and the ‘Typical city of environmental governance’ award by the United Nation. These effective measures include increasing the investment in the environmental education and scientific research, extensively conducting environmental education to improve the public awareness of environmental protection and promoting the integration and transformation of production, knowledge and research on environmental protection. This paper studied the main steps that the Kitakyushu city take to improve its environment pollution and analyze the revelation of these useful measures to China’s environmental education.
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Steenbuch, Johannes Aakjær. "At kende sin besøgelsestid." Dansk Teologisk Tidsskrift 78, no. 1 (February 10, 2015): 62–80. http://dx.doi.org/10.7146/dtt.v78i1.105739.
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The theology of the English Quaker Robert Barclay gives a rather different picture of Quakerism than does the somewhat antidogmatic and often liberal expressions of the modern versions of the movement. While emphasizing individual, inward revelation over outward creeds, Barclay’s thinking is at the same time rationalistic and systematic. This article discusses how the relationship between revelation and tradition plays out in the relation between the inward and the outward, the universal church and the particular church and more, and argues that Barclay’s thinking is compatible with an emphasis on the particular, tradition and community.
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Ishiaku, Abdulrasheed. "The Relevance of Reason and Revelation in Guiding Man in Modern Nigeria." South Asian Research Journal of Humanities and Social Sciences 01, no. 02 (August 30, 2019): 198–202. http://dx.doi.org/10.36346/sarjhss.2019.v01i02.029.
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Sherma, Rita D. "Relationality and Revelation: Early Hindu Ecological Visions." Religions 12, no. 7 (June 24, 2021): 465. http://dx.doi.org/10.3390/rel12070465.
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This article, titled Relationality and Reverence: Hindu Ecological Visions, for the Special Issue on “Hinduism, Jainism, Yoga and Ecology”, edited by Christopher K. Chapple, focuses on the relationship of early Hindu texts (Samhitas and Upanishads) to the natural world. In relation to this effort, it is first necessary to recognize the value that ecotheologians confer on the recovery of epistemologies of respect for the earth’s ecosystems for recontextualizing theoethics and theopraxis for a viable future. The fabric of Hindu thought, from its inception, has contained strands which have been informed by a deep reverence for, and profound intimacy with, the natural world. Much of this perception and practice has become attenuated in the modern era. This paper will seek to draw attention to some key principles and perspectives within early Hindu textual traditions that can and should be ecotheologically re-evisioned for ecosystemic and societal sustainability within the “global” Hindu ethos.
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Fardiana, Iis Uun. "INTEGRALISME ILMU DALAM ISLAM (SEJARAH PERKEMBANGAN DAN KLASIFIKASI)." QALAMUNA: Jurnal Pendidikan, Sosial, dan Agama 9, no. 01 (April 25, 2017): 1–22. http://dx.doi.org/10.37680/qalamuna.v9i01.365.
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One method in the process of Islamic knowledge is integralization. While integralism sees that integralization is the integration of the richness of human knowledge with revelation (Allah’s guidance in the Qur’an and its implementation in the Sunnah of the Prophet). Integralistic science is the science that unites (not merely combines) God’s revelation and the discovery of the human mind. The integralistic sciences will not exclude God (secularism) or exclude humans (other worldly asceticism). It is hoped that integralism will simultaneously resolve the conflict between extreme secularism and radical religions in many sectors. The idea of Islamization of science emerged as a response to the dichotomy between the science of religion and science which entered the secular West and the culture of modern society into the Islamic world. The progress that modern science has made has a remarkable effect, but on the other hand it also has a negative impact, because modern science (West) is dry value apart from religious values. In addition, Islamization of Science is also a reaction to the crisis of educational system faced by Muslims, namely the dualism of Islamic education system and modern education (secular) that confuses Muslims.
Keyword: Integration, Science, Islam
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Mun’im, Abdul. "Dialektika Induksi dan Deduksi dalam Pemikiran Hukum Islam." ISLAMICA: Jurnal Studi Keislaman 4, no. 1 (January 22, 2014): 1. http://dx.doi.org/10.15642/islamica.2009.4.1.1-16.
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Modern science requires that dialectic between induction and deduction should take place so that development of knowledge and its promotion may be acquired. In modern sciences in other words, such dialectic constitutes the very condition for the creation and invention of new theories, discoveries and fields of knowledge. This paper is trying to argue that as a science, fiqh in one way or another has appropriated a similar route of using these two methods of induction and deduction in its process to extrapolate religious laws and rules.We argue that in fiqh induction produces norms that may serve as the foundation for the deductive method. We contend that induction is a general rule extracted directly from the first source of Islamic law, namely revelation, whereas deduction is the legal principles (alqawa’id al-fiqhiyyah) that the ulama formulated on the basis of their understanding on the contents of revelation.
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Schall, James V. "Transcendence and Political Philosophy." Review of Politics 55, no. 2 (1993): 247–65. http://dx.doi.org/10.1017/s003467050001737x.
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Classical political philosophy does not claim to be superior to philosophy nor to revelation. Political philosophy is the highest of the practical sciences, itself a unique and legitimate source of specific knowledge that would limit politics to be politics. For the things beyond politics to be free to be confronted in their own nonpolitical order, the polity must itself be constructed in such a way as not to kill its saints or philosophers. Traditionally, theology has been its own science, not the queen of the practical sciences, but the queen of the sciences. This meant that theology, as an articulated statement of revelation, performed a needed check when politics itself became a substitute metaphysics. Since so much theology is itself modeled on the ideologies of modernity, classical political philosophy serves a double purpose, not only to limit the city to its own area, but to restrain those theologies based on modern ideologies. Thus political philosophy serves to allow revelation to be itself.
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Zhao, Yuan Yuan, Li Ling Chen, Sui Huai Yu, and Jun Xuan Chen. "The Revelation Research of Folk Paper-Cut Creation Concept on Modern Product Design." Advanced Materials Research 933 (May 2014): 629–32. http://dx.doi.org/10.4028/www.scientific.net/amr.933.629.
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Paper cutting, as an ancient and unique Chinese characteristics of the folk traditional culture elements, comes from people's daily life, which reflects people's the most simple pursuit and yearning for a better life , is an embodiment of a traditional concept of creation in life. As the time goes on, the full integration of folk paper-cut with local culture and a variety of unique styles embodies the concept of creation and the origin of cultural spirit is a great help to the modern design. With the exploration of paper-cut culture, this paper researches the modern product design, inspirates from its creation technique and art, in order to inherit the ancient folk culture, at the same time, gives some help to the product design in the new era.
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Yani, M. Turhan. "Religion Spirit to the Development of Modern Science; Synergies Between Reason and Revelation." Advanced Science Letters 23, no. 12 (December 1, 2017): 11715–18. http://dx.doi.org/10.1166/asl.2017.10501.
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Saeed, Abdullah. "Rethinking ‘Revelation’ as a Precondition for Reinterpreting the Qur'an: A Qur'anic Perspective." Journal of Qur'anic Studies 1, no. 1 (April 1999): 93–114. http://dx.doi.org/10.3366/jqs.1999.1.1.93.
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The majority of Muslims have held to the dictation theory of Revelation since the Qur'an was revealed fourteen hundred years ago. This article highlights a key aspect of current Qur'anic studies; that is, the rethinking of the genesis of Revelation, advocated by scholars like Kenneth Cragg, apparently as a prerequisite for reinterpretation of the text in the modern period. This article argues that such a rethinking of Revelation is not necessary, and that the avocation of the so-called ‘human element’ in the Qur'an is unwarranted. The argument is based on a literal reading of the Qur'anic text, on what it claims for itself, on key terms used in the Qur'an to describe itself, and on the understanding of the issue by Muslims from the earliest period to the present. In order to demonstrate this point, the article explores the pre-Islamic understanding of revelation, the relationship of revelation to language, and the Qur'anic texts dealing with the questions of ‘authorship’ of the Qur'an and of the Prophet's role therein. It argues that the reinterpretation of the Qur'an and the genesis and authorship of the text are two separate issues; and that reinterpretation does not depend on the identity of the Qur'an's author. The analysis indicates that the authorship of the Qur'an should be strictly assigned to Allah, and concludes that the arguments developed in favour of revision are not sustainable, at least from a Qur'anic perspective.
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Boyle, Catherine M. "From Resistance to Revelation: the Contemporary Theatre in Chile." New Theatre Quarterly 4, no. 15 (August 1988): 209–21. http://dx.doi.org/10.1017/s0266464x0000275x.
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Largely as a result of the experimentation and stability of the university theatres founded in the early 'forties, Chilean theatre is among the best-established in Latin America. But how far has its survival since 1973 depended on the regime's sense of the theatre's relative impotence to effect change? Little is known about Chilean theatre in Britain, few plays have been translated, and with rare exceptions those that have found their way here have been limited to ‘solidarity’ audiences. In this article. Catherine M. Boyle, who teaches in the Department of Modern Languages of the University of Strathclyde, considers the various kinds and qualities of theatre that have been produced in Chile since 1973, and draws some conclusions about the nature of freedom of expression and its repression.
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Shukla, Marsaura. "Reading and Revelation in Hans Frei and David Tracy." Scottish Journal of Theology 66, no. 4 (October 11, 2013): 448–65. http://dx.doi.org/10.1017/s0036930613000252.
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AbstractMost maps of theology in the twentieth century, particularly theology in North America, would include the delineation of revisionist theology and postliberal theology as mutually exclusive, opposed options in theological method. This article begins to challenge the contours of this received map through a comparison of David Tracy and Hans Frei, pre-eminent figures in revisionist and postliberal theology, respectively. I show that, for all their differences, both Tracy and Frei posit the reader–text relationship as the site and even in some sense the source of revelation. Their turn to reading is motivated by the perception of a certain loss or estrangement characterising contemporary religiosity. Though the scope and details of their description of the problem differ, there is a similarity in the vision of Christian life which stands in contrast to the contemporary situation. For both, their visions of Christian life can be articulated through the notion of orthodoxy, understood in its full sense as referring to a coherent, vibrant and all-encompassing immersion in Christian doctrine and practice. Engagement in proper reading practice becomes for each the entrance into and sign of full participation in religious life, analogous to the role of belief in traditional notions of orthodoxy. I suggest that Tracy and Frei represent two forms of ‘theology of ortholexis’ or ‘right reading’. The turn to reading is most obvious in Frei, who explicitly links the modern difficulty in attaining a sense of the coherence of Christian history, doctrine and lived life to a misconstrual of the nature of the biblical text which leads to a misguided reading practice. Yet Tracy also places the model of reading as conversation at the centre of his revisionist account of the possibility of a contemporary experience of the authority of the Bible and the power of the Christian tradition more generally. In these ‘theologies of ortholexis’, a constellation of modern anxieties concerning the limits and possibilities of our knowledge and experience of the divine are addressed through positing the reader–text relationship forged through proper reading practice as the place of and way to authentic revelation.
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Liu, Samo. "Revelation and Reflection on Mankind by Modern Physics—Part II: Consideration on Multidimensional Universe." Open Journal of Philosophy 09, no. 02 (2019): 72–81. http://dx.doi.org/10.4236/ojpp.2019.92007.
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Ivry, Alfred L. "Dilemmas in Modern Jewish Thought: The Dialectics of Revelation and History (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 14, no. 2 (1996): 163–65. http://dx.doi.org/10.1353/sho.1996.0044.
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Fadel, Mohammad. "Nature, Revelation and the State in Pre-Modern Sunni Theological, Legal and Political Thought." Muslim World 106, no. 2 (April 2016): 271–90. http://dx.doi.org/10.1111/muwo.12141.
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Lalleman, Pieter J. "Does the Septuagint Contain Inspired Revelation for Christians?" European Journal of Theology 30, no. 1 (March 1, 2021): 37–59. http://dx.doi.org/10.5117/ejt2021.1.004.lalle.
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Summary This article introduces the Septuagint as a complex Bible version which deserves more attention from evangelical biblical scholars. The author asks if differences between the Septuagint and the Hebrew text of the canonical books can occasionally be considered as the result of inspiration, and if so, whether the wording of the Septuagint should in certain specific places form the basis for modern translations of the Old Testament. The article pays particular attention to some scholars who have pleaded for the place of the Septuagint in the Church, such as Edward Grinfield, Georg Bertram, Mogens Müller and Benjamin Giffone, as well as to the handling of the Septuagint by the authors of the New Testament and by the Early Church. With Ross Wagner, the article concludes that some elements of the Septuagint represent God’s continuing revelation to his Church. Zusammenfassung Dieser Artikel stellt die Septuaginta als eine vielschichtige Bibelausgabe vor, die mehr Aufmerksamkeit seitens evangelikaler Theologen verdient. Der Autor stellt die Frage, ob Unterschiede zwischen der Septuaginta und dem hebräischen Text der kanonischen Bücher zuweilen als das Ergebnis von Inspiration angesehen werden können. Und wenn ja, ob der Wortlaut der Septuaginta an gewissen Stellen die Grundlage für moderne Übersetzungen des Alten Testaments darstellen sollte. Der Artikel legt besonderes Augenmerk auf Theologen wie Edward Grinfield, Georg Bertram, Mogens Müller und Benjamin Giffone, die für die Bedeutung der Septuaginta für die Kirche plädiert haben, sowie auch auf die Verwendung der Septuaginta durch die Autoren des Neuen Testaments und die alte Kirche. Zusammen mit Ross Wagner zieht der Artikel die Schlussfolgerung, dass einige Elemente der Septuaginta Gottes fortwährende Offenbarung an seine Gemeinde darstellen. Résumé Cet article présente la Septante comme une version complexe de la Bible qui mériterait plus d’attention de la part d’exégètes évangéliques. L’auteur demande si les différences entre la Septante et le texte hébreu des livres canoniques peuvent parfois être considérées comme le fruit de l’inspiration divine; et dans l’affirmative, si la formulation de la Septante ne devrait pas, en certains endroits, servir de base pour les traductions modernes de l’Ancien Testament. L’article porte une attention particulière à certains exégètes qui ont plaidé pour que la Septante ait sa place dans l’Église, comme Edward Grinfield, Georg Bertram, Mogens Müller et Benjamin Giffone, ainsi qu’à la manière dont les auteurs du Nouveau Testament et l’Église primitive traitèrent cette traduction. Avec Ross Wagner, l’article conclut que certains éléments de la Septante illustrent la manière dont Dieu s’est progressivement révélé à son Église.
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King, Fergus. "Lex orandi, lex credendi: worship and doctrine in Revelation 4–5." Scottish Journal of Theology 67, no. 1 (January 15, 2014): 33–49. http://dx.doi.org/10.1017/s0036930613000318.
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AbstractA number of New Testament scholars, including John O'Neill and Larry Hurtado, have drawn attention to the prospects which worship texts in the writings of the New Testament offer in revealing the way in which the first Christians thought of Jesus. Whilst the impossibility of separating the Jesus of history from the Christ of faith has contributed to this development and has also been a central impulse in the so-called Third Quest, the ancient principle oflex orandi, lex credendi, coined by Prosper of Aquitaine, gives a further theological foundation for such explorations. However, its later distortion, particularly in the aftermath of the Reformation, has privileged doctrine (credendi) over experience (orandi), and diminished the reciprocity between the two demanded by the classical formulation.Revelation 4–5 are explored as two texts which are rooted in experience, both of Christian liturgy and themerkavahtraditions which drew on the heavenly visions of prophets like Ezekiel and Isaiah. Viewed from this perspective, the visions make claims about the divinity of the Lamb and the propriety of its worship on the basis of religious experience, embodied in authoritative claims for both ‘altered states of consciousness’ and literary tropes. They give pictorial descriptions and visions which should stand as authoritative theological claims in their own right.However, modern New Testament scholarship, following post-Reformation patterns, attempts to explain these visions in more technical and abstract theological terms such as binitarian or trinitarian. This, it is suggested, is undesirable because of the danger of importing anachronisms, with their attendant theological bag and baggage, of making overly bold claims for our knowledge of the individuals, communities and/or circumstances which produced these texts (given both the oscillation of New Testament writers between binitarian and trinitarian tendencies, and a degree of confusion caused by the role of the Spirit in related discourse), and of shifting the locus of meaning from the texts themselves to secondary explications (a phenomenon which appears peculiarly attractive to modern scholarship).Drawing on Wittgenstein's reflections on the study and analysis of religious experience, it is suggested that it may be wiser to leave the texts to stand in their own right, rather than to be interpreted via theological categories which may ultimately say more about the concerns of modern scholars than the producers of the texts.
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Talley, Robert W. "Carl Henry Evaluates the Reformation." Perichoresis 17, no. 3 (July 1, 2019): 83–96. http://dx.doi.org/10.2478/perc-2019-0023.
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Abstract When Carl Henry presented an evaluation of the Reformation and its impact on the worldview of that period, he often put forth the Reformation as an example, which needed emulation by the modern evangelical church. His focus in his evaluation were on actions related to an orthodox view of God’s self-revelation in the areas of epistemology, authority, and life application. Henry’s conviction was that these actions, undertaken particularly by the Reformers Luther and Calvin, were necessary for a redemptive impact on the world through the modern evangelical church.
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Riyani, Irma, and Yeni Huriani. "Reinterpretasi Asbāb Al-Nuzūl bagi Penafsiran Alquran." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 2, no. 1 (June 30, 2017): 113–30. http://dx.doi.org/10.15575/jw.v2i1.863.
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Asbāb al-nuzūl are socio-historical events surrounding the revelation of the Qur’an and they are important aspects to understand the meaning of the Qur’an. Unfortunately, in many tafsir that written either in classical or modern exegesis many exegetes seem to ignore the important messages of these socio-historical aspects of the Qur’an. Many exegetes only focus on the texts and produce the textual-doctrinal understanding of the Qur’an that detached from its context. This article based on the claim of universality of the messages of the Qur’an to all human beings across time and space. This article employs interpretative-analysis method to analyze the use of Asbāb al-nuzūl in kitab tafsir – classic and modern - and to seek a new understanding in both: the theory a well as the use of Asbāb al-nuzūl for Qur’anic interpretation. This article shows that the study of Asbāb al-nuzūl should be concerned not only with the specific events of the revelations but also with the spirit of the time when the events occurred in order to understand the basic meaning intended by the texts revealed in various occasions. Therefore, the meaning of the Qur'an should be derived not only from the general meaning of the texts but also from the contexts of the revelations (al-ibrat bi umum al-lafzh ma’a mura’at khusus al-sabab). Interpreting the Qur’an by paying attention to socio-historical approach will lead us to a more dynamic and dialogical interpretation with the cultural contexts without ignoring the ethical principles of the Qur’an.
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Valverde, Mariana. "Foucault on “Avowal”: Theatres of Truth from Homer to Modern Psychology." Law & Social Inquiry 40, no. 04 (2015): 1080–97. http://dx.doi.org/10.1111/lsi.12165.
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The publication of a previously unknown set of lectures delivered by Foucault in 1981 at Louvain's criminology institute constitutes a major revelation for legal and criminological scholars (Wrong‐Doing, Truth‐Telling: The Function of Avowal in Justice, 2014). The lecture material includes an extended discussion of the techniques used by Oedipus to establish the truth of his familial crime, a reflection on the beginnings of the inquisitorial justice system (which Foucault here argues paved the way for the scientific revolution), and analyses of contemporary forensic confessions. Throughout these meticulously edited lectures, the scientific and philosophical “inquiries” that revolutionized modern European knowledges are shown to be rooted in embodied practices of confession and avowal that go back to ancient Greece.
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Sommer, Benjamin D. "Nature, Revelation, and Grace in Psalm 19: Towards a Theological Reading of Scripture." Harvard Theological Review 108, no. 3 (July 2015): 376–401. http://dx.doi.org/10.1017/s0017816015000243.
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Does biblical criticism have anything to contribute to a theologically engaged study of Scripture? The answer implicitly provided by many scholars, both within the guild of modern biblical scholarship and outside it, is clear: The biblical critic's findings are irrelevant to constructive projects. These findings may be the product of intensive philological, comparative, and historical work, but they are no more connected to the tasks of the modern thinker than artifacts dug up by an archaeologist. Indeed (some theologically and literarily minded readers assume), biblical critics often produce work that impedes an interpreter who is oriented towards larger ideas. Those ideas, after all, emerge from textual wholes that are subtle, creative, and innovative, while biblical critics (these readers believe) have a penchant for dismembering texts or reducing them to hackneyed representatives of types of thinking or textual genres found elsewhere in the ancient Near East. As a result, not a few theologians and philosophers who attend to the Bible shun the work of biblical critics.
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Greiner, Bernhard. "“This Nothing of a Voice”: Kafka’s Josefine Narrative as a Modern Reflection on Revelation and Language." Naharaim 15, no. 1 (May 24, 2021): 73–88. http://dx.doi.org/10.1515/naha-2020-0004.
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Abstract In reference to the paradoxical classification of art in Kafka’s Josefine story, religious aspects of the artist’s performances and their effect on the audience are scrutinized. The leading question is to what extent it evokes an allusion to the primal scene of divine revelation, following Stéphane Mosès’ commentary in his readings of the Bible. Josefine’s singing with a “nothing of a voice”, reduced to “the slightest of nullities”, the zero-point of signification, nevertheless affects an experience of presence and community that touches the listeners’ entire being. From the perspective of the artist, her song recitals are manifestations of supreme art of which she claims a soteriological significance in respect of her audience who belongs in Kafka’s portrayal obviously to the Jewish people. Around such a tension between maximal restraint of an utterance (the voice onset of the aleph of the word anokhi/I) and all-encompassing meaning (the name of God and all Commandments whose acceptance is constitutive for the Jewish people) circle the theological exegeses of the Sinai-scene (esp. Ex. 20,1) in the tradition of Rashi and Maimonides, in modernity e.g. of Gershom Scholem in dispute with Walter Benjamin on Kafka. It will be shown that the depicted paradoxes of Josefine’s art performances unfold the mentioned tension as an original literary reflection on revelation and language under the conditions of modernity.
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Teplykh, G. "Modeling of Firms Innovation Activitywithin the CDM approach." Voprosy Ekonomiki, no. 7 (July 20, 2014): 51–65. http://dx.doi.org/10.32609/0042-8736-2014-7-51-65.
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Revelation of the factors of corporate innovation activity and measurement of efficiency of innovations are vital topics in studies of modern economy. A character of innovative process has led to an increasing popularity of CDM approach. This allows to analyze the influence of innovative activity on firms economic performance. This paper is a review of the main empirical studies made within the CDM approach.
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GESKE, ANDRÉ. "Solidarity in the Fall: An Essay on Self-Deception." Unio Cum Christo 6, no. 1 (April 1, 2020): 83. http://dx.doi.org/10.35285/ucc6.1.2020.art5.
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This Article Aims To Explore The Notion And The Dynamics Of Self-deception As A Part Of What We Understand As The Noetic Effects Of Sin. Firstly, We Start With A Theological Analysis Of The Consciousness Because Of The Supratemporal Nature Of The Human Heart. Secondly, Through This Analysis, We Can See The Roots Of Self-deception In The Presupposition That The Ego Is Transparent To Itself. Thirdly, One Element Of The Dynamic Of Self-deception Is The Cognitive Parallax That Shows The Distance Between Theory And Reality. Fourthly, Self-deception Can Be Formalized In Theoretical Systems And Create A Legitimizing Discourse To Support Given Positions. Finally, We Try To Redeem Self-deception Through The Revelation That Enlightens The Human Mind. KEYWORDS: Self-deception, noetic effects of sin, Augustine, Herman Dooyeweerd, epistemology, the self, modern philosophy, sensus divinitatis, consciousness, revelation
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Abd. Muqit and Shokhibul Mighfar. "ONTOLOGI, EPISTEMOLOGI DAN AKSIOLOGI PENDIDIKAN PESANTREN PADA ERA MODERN." Edupedia 5, no. 1 (July 24, 2020): 11–16. http://dx.doi.org/10.35316/edupedia.v5i1.876.
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The ontology of pesantren education is to build the lives of the student with Islamic values because the contents of pesantren education are Islamic doctrine. The epistemology of pesantren education is a method/approach to develop education in pesantren, so that in its axiological aspect can creating individuals who are noble, removes the paradigm of the dichotomy of science, changes indoctrination into participatory, builds a theoretical approach towards an applicative approach, combining a harmonious relationship between reason and revelation, useful knowledge, scientific charity, piety, and noble. The education of pesantren in the modern era needs to prepare learning media to support the achievement of educational goals. In the perspective of Islam, the universe is a medium of learning, included in this category is the media of technology. It’s just that the role of the teacher needs to be prioritized so there is no dehumanization in education.
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'Ulya, Kalimatul, and Saidah Saidah. "RIJALUL QUR’AN : MEMBINCANG SEJARAH PARA PENULIS WAHYU." QOF 1, no. 1 (June 15, 2017): 51–64. http://dx.doi.org/10.30762/qof.v1i1.929.
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The companions of Prophet Muhammad SAW who had contributed to compile and rewrite the Qur'an is very important to be known by Muslims especially, because then we can remember who contributed to record the Qur'an. So Muslims today can easily read and memorize the Qur'an. Especially in the modern era today, the Qur'an is no longer in the form of Mushaf but has been transformed in digital form and can be downloaded for free in order to facilitate Muslims to read it so as not to be limited by space and time. But it can not be separated from the services of the companions of the Prophet who has recorded the Qur'an neatly as we read today. Therefore, this study is a literature review documenting the names of friends of the Prophet who have great merit in the bookkeeping of the Qur'an. The writers of revelation called katibu al-wahyi> (the writers of revelation) recorded in some historians amounted to 26 friends. While al-halabi argues that the author of the revelation amounted to 44 friends, but there are only 10 friends who mashur well-known among the friends of the Prophet namely Abu Bakr, Umar bin khattab, usman bin Affan, Ali Bin Abi Talib, Muawiyah bin Abi Sufyan Zubayr bin al-Awam , Sa'id bin al-Ash, Amr bin al-'Ash, Ubay bin Ka'ab, Zayd bin Thabit. And of the ten companions, Zayd bin thabit wrote the most revelation of the Qur'an especially the passages revealed in Medina, because he was the personal secretary of Rosulullah
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Rahimipour, Saeid. "The Survey of Minimalism as the Global Trend of Existential Revelation in Post Modern Drama." British Journal of Education, Society & Behavioural Science 14, no. 1 (January 10, 2016): 1–7. http://dx.doi.org/10.9734/bjesbs/2016/9324.
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El-Desouky, Ayman A. "Naẓm, iʿjāz, Discontinuous Kerygma: Approaching Qur'anic Voice on the Other Side of the Poetic." Journal of Qur'anic Studies 15, no. 2 (June 2013): 1–21. http://dx.doi.org/10.3366/jqs.2013.0094.
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The present study offers tentative reflections toward approaching the questions of revelation, iʿjāz, naẓm and Qur'anic voice from within modern conceptual frames of the literary and the sacred which focus not so much on the poetic and the metaphorical as on the historical. What is meant by the historical here is the locus of human experience in its receptivity to the revealed word: the response to the very fact of revelation, which turns the experience of the sacred text and its rhetorics into an experience of sacred hermeneutics – whether on the level of the individual, from within the uniqueness of each individuality, or on the level of the community of faith and the call to live by the word of revelation. The possibility of a more uniquely Islamic hermeneutics of proclamation will be explored on the level of the ‘discontinuous verse’. By invoking Western traditions of interpretation and hermeneutics the present study also seeks to initiate a dialogue with Western Biblical and critical hermeneutics, with the aim of instituting a more sustained engagement with the peculiarities of Qur'anic voice that will also introduce a particular range of conceptual language not so steeped in the assumptions of Western metaphysics and speculative theologies.
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Sass, Louis. "On Memoirs of My Nervous Illness, by Daniel Paul Schreber– reflection." British Journal of Psychiatry 206, no. 2 (February 2015): 144. http://dx.doi.org/10.1192/bjp.bp.114.144758.
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Daniel Paul Schreber's Memoirs of my Nervous Illness profoundly influenced many key figures of modern psychiatry, including Bleuler and Jaspers, Freud and Jung. Author Elias Canetti described it as the ‘most important document in psychiatric literature’. To read this work – typically considered a paradigmatic expression of paranoid schizophrenia – is to risk a shaking of one's complacency, especially concerning the key symptom of delusion. For me personally, it was a revelation.
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Tariq, Hafiz Muhammad. "منشأ التشابه ومحله في آيات الصفات (دراسة وتحليل)." HUNAFA: Jurnal Studia Islamika 13, no. 1 (July 20, 2016): 151. http://dx.doi.org/10.24239/jsi.v13i1.417.151-180.
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The Holy Quran was revealed to the Holy Prophet Mohammed (Peace be upon him) by Allah Almighty as a final revelation for the whole of mankind. After the time of the Prophet Mohammed, his fellow scholars began writing commentaries on the holy Quran to understand its meaning and its context. The Mufassireen have concluded that the Quran has two types of verses; Muhkam are verses which are clear and have no dispute as to what they actually mean. Mutashabih are verses which have two or more than two options for the readers to infer their meaning and such verses have been open to debate amongst the Islamic scholars. This paper attempts to provide the correct definitions of Muhkam and Mutashabih verses based on the opinions of the classical and modern scholars. Based on the views of the modern and classical scholars, the researcher discusses the different varieties of these two types of verses and removes any objections and contradictions between the two attempting to clear up any such misconceptions. The philosophical reasoning behind the revelation of Mukham and Mutashabih verses is also tackled within this paper to ensure all areas and opinions are covered, giving an unbiased understanding of the subject
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Gilchrest, Eric J. "Dinner in paradise: The fruit of the tree of life in the New Jerusalem." Review & Expositor 117, no. 4 (November 2020): 566–71. http://dx.doi.org/10.1177/0034637320973784.
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This article focuses on the final chapter of the Bible to tease out interpretative interests connected to the fruit of the tree of life that appears in Rev 22:1–3. It explores three specific themes to reinterpret them for our own culture: an abundance of food, the curse of work connected to Genesis 3, and a Christological interpretation of the entire paradise scene found in Revelation 22. Revelation 21–22 is a text about the renewed heaven and earth that speaks to deeper human needs plaguing all generations and contexts, not just the ancient context. The article, therefore, begins by examining various echoes that an ancient interpreter would have heard, setting the text within its ancient context. However, it does not leave the text there. After placing the tree of life in its ancient context, the article then reinterprets the fruit of the tree in a modern context.
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Ismail, Hadi. "Teologi Muhammad ‘Abduh: Kajian Kitab Risâlat al-Tawhîd." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 2 (October 16, 2015): 292. http://dx.doi.org/10.15642/teosofi.2012.2.2.292-313.
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<p>This article discusses the renewal of of Islamic theology proposed by Muhammad ‘Abduh in the modern era, especially in his work <em>Risâlat al-Tawhîd</em>. In this case, ‘Abduh provided the highest position of reason in interpreting al-Qur’ân. In fact, if there is a contradiction between reason against revelation, the revelation should be interpreted in accordance with the provisions of reason. In addition, by criticizing the fatalistic theology of Jabarîyah, ‘Abduh gave the humans freedom to do anything according to their will. This is because by using their mind (reason), humans are able to consider the act they were doing along with their consequences, to make decisions based on their own will, and to realize their deeds based on their own resources. However, ‘Abduh emphasized that such freedom is not an absolute freedom.</p>