Academic literature on the topic 'Oneness of God'
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Journal articles on the topic "Oneness of God"
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Wilcox, John R. "The Five Ways and the Oneness of God." Thomist: A Speculative Quarterly Review 62, no. 2 (1998): 245–68. http://dx.doi.org/10.1353/tho.1998.0030.
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Shannon, Nathan D. "Aseity of Persons and the Oneness of God." Philosophia Christi 16, no. 1 (2014): 207–16. http://dx.doi.org/10.5840/pc201416113.
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McManus, Skylar D. "Oneness Pentecostalism, the Two-Minds View, and the Problem of Jesus's Prayers." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3, no. 1 (2019): 60–87. http://dx.doi.org/10.14428/thl.v2i3.2313.
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Even thirty years after Thomas Morris wrote The Logic of God Incarnate, there are some claims that Morris makes that require examination in analytic Christology. One of those claims is a concession that Morris gives to modalists near the end of the book, where he says that the two–minds view he has defended can be used to provide a consistent modalistic understanding of Jesus’s prayer life. This view, he says, blocks the inference from the fact that Jesus prays to the Father to the additional claim that Jesus and the Father are numerically distinct. I argue that Oneness Pentecostals can appropriate central concepts from The Logic of God Incarnate as Morris suggests, and further that this means Oneness Pentecostals should abandon the claim that Jesus believes he just is the Father. Once Oneness Pentecostals abandon this claim, they can give a possible explanation of how it is that Jesus relates to the Father in prayer even though he just is the Father.
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Thompson, William M. "“Distinct but Not Separate”: Historical Research in the Study of Jesus and Christian Faith." Horizons 21, no. 1 (1994): 130–41. http://dx.doi.org/10.1017/s0360966900027961.
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“Distinct but not separate” is a venerable formula whose origins go back to the Council of Chalcedon's confession of 451 that Jesus' humanity and divinity are each distinct realities, yet at the same time united in the one person of the Savior himself. Jesus' singular personhood (= “not separate”) protected the New Testament insight that God really united himself with all humans in their historical and earthly condition through the deeds and words of Jesus himself. God's utterly personal oneness with Jesus was the way in which God became adoptively one with the whole human family and world. But this could only be a true union between God and humans if neither was swallowed up in the other, or reduced to the other. Union (we might say communion as well) presupposes oneness and difference. And so Chalcedon speaks of Jesus' divinity and humanity as remaining distinct. By our adoption in grace through Jesus (Rm 8:14–17) we ourselves are not pantheistically swallowed up in God, but retain our distinctiveness as humans as well.
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Barton, Stephen C. "Sanctification and Oneness in 1 Corinthians with Implications for the Case of ‘Mixed Marriages’ (1 Corinthians 7.12–16)." New Testament Studies 63, no. 1 (2016): 38–55. http://dx.doi.org/10.1017/s0028688516000266.
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This essay is a social-scientific study of Paul's deployment of holiness language in 1 Corinthians. Specifically, an interpretation of holiness is offered to explain Paul's argument in 1 Cor 7.12–16 in favour of non-separation in the case of a believer married to a non-believer. For Paul, holiness involves participation in the oneness of God interpreted christologically. This participation is embodied in the holiness-as-oneness of the church. In relations between believers and unbelievers, purity rules to do with sex and marriage carry a significant symbolic burden. In some cases, clear lines of demarcation are drawn. Other cases constitute grey areas; and the suggestion here is that ‘mixed marriages’ are one such. For Paul, holiness is a matter of neither genealogical nor cultic purity. Rather, it has a boundary-transcending quality. In the case of a mixed marriage, the unbelieving partner, together with the children, is sanctified by remaining in oneness with the believing partner. Paul's concern for the oneness of the church spills over into a concern for the oneness of the household.
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Baker, Josiah. "‘One Lord, One Faith, One Baptism’?" Journal of Pentecostal Theology 29, no. 1 (2020): 95–112. http://dx.doi.org/10.1163/17455251-02901006.
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The emerging ecumenical activities of Classical Pentecostals affect and are affected by the relations between Oneness and Trinitarian Pentecostals. The commitments of Trinitarian Pentecostals to Oneness Pentecostals could hinder their involvement in ecumenical contexts that reject Oneness Pentecostals, while their increasing Trinitarian commitments could strain their already tenuous relationship with Oneness Pentecostals. This article is a programmatic essay that explores the emerging tension through its focal point of baptism, an important subject in intra-Pentecostal and ecumenical discourse. The author unpacks the origins of the problem facing Trinitarian Pentecostals before articulating why baptism is the proper locus for beginning to resolve the tension. He argues that the tensions for Pentecostals caused by the doctrine of God are best resolved by the further development by Pentecostals of their Trinitarian theology. The author concludes with necessary steps to be taken in this doctrinal formulation within intra-Pentecostal and ecumenical contexts.
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Cho, Nam-Ho. "A God and Man Oneness of the Thought of Hongikingan." Journal of Korean Sundo Culture 6 (February 28, 2009): 361–84. http://dx.doi.org/10.35573/jksc.6.9.
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Kombo, James. "The Trinity in Africa." Journal of Reformed Theology 3, no. 2 (2009): 125–43. http://dx.doi.org/10.1163/156973109x448698.
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AbstractThe African pre-Christian experience of God has turned out to be the gate through which Yahweh has penetrated Africa. This does not only mean that for the African Christians the Trinity must emerge from Nyambe, Nyame, Nyasaye, and so on—as various African peoples call God—but also that the Son and the Holy Spirit are now constitutive in the identity of those names. In this case, confession of one God (monotheism) is not in the 'common substance-essence' terms of the Greco-Roman heritage, nor in the 'monotheism as one-ness, non-divisible essence' in Islam and Neo-Platonism, nor as oneness in the sense of 'absolute subject' in the philosophy of Idealism. Here, oneness of God is confessed in the context of the fatherhood as contemplated from the point of view of the Father whose NTU is split between the Son and the Holy Spirit. The Father in this case is the 'Great Muntu' (God) who uniquely shares the Divine NTU with the Son and the Holy Spirit. In this mix of things, four things are noteworthy: 1) there emerges yet another way of thinking about God, 2) the Christian faith receives alternative resources for renewal of the church, 3) assumptions of conventional theological thinking are once again re-examined, and 4) Christians have an opportunity to use their own cultural identity for God's glory.
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Sudin, Mr. "PEMIKIRAN HAMKA TENTANG MORAL." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 12, no. 2 (2011): 223. http://dx.doi.org/10.14421/esensia.v12i2.710.
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This article explores Hamka’s idea on Moral Philosophy. Hamka serves both as Ulema and philosopher on Moral Philosophy in particular. His Moral Philosophy seems distinctive in both rationality and religiosity. Hamka’s Moral Philosophy is based on Islamic teachings or the Oneness of God (Tauhid). Tauhid is, in Hamka’s view, a source of moral. One’s virtues or evil, according to Hamka, is influenced by the dignity of Faith to God.
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Patmawati, Patmawati, and Besse Wahida. "The Concept of Tawheed of Buginese People in the Ancient Manuscript Lontara Attorioloang Ri Wajo of West Kalimantan." Al-Albab 7, no. 2 (2018): 177. http://dx.doi.org/10.24260/alalbab.v7i2.1115.
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This paper discusses a tawheed concept of buginese people in the ancient manuscript, Lontara Attorioloang ri Wajo and focuses on the concept of al-uluhiyah and ar-rububiyah of Buginese people according to the manuscript. This work is based on research on manuscript through philology approach since Lontara Attorioloang ri Wajo is a handwriting manuscript written without punctuation (comma or full stop) and space. The concept of tawheed al-uluhiyah of buginese people in Lontara Attorioloang ri Wajo manuscript is shown in the form of testimony of the presence of Dewata Seuwwae or God the one; He begets not, nor was He begotten. The belief of the oneness of god is embodied in self-surrender and full obedience by performing worship qhairu mahda but not ibadah mahdah. This confession can be seen in 18 dialogues between Arung Matoa and an Arung from another place. The concept of tawheed ar-rububiyah in the manuscript is shown in the form of a belief that Dewata Seuwwae or the one God is a lord of the worlds; He determines all creatures’ destiny and prosperity. Further, the Buginese people’s belief in the oneness of God is shown by the agreement they have made, and Arung Matoa Toudamang’s message about how to behave toward god, other person, and nature. There are 8 dialogues in the form of agreement and pappaseng.
Dissertations / Theses on the topic "Oneness of God"
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Banks, Adrianne. "Is Oneness Pentecostalism Modalism?" Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Nicholson, Suzanne Beth. "Dynamic oneness : the significance and flexibility of Paul’s one-God language." Thesis, Durham University, 2007. http://etheses.dur.ac.uk/2576/.
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This thesis explores the strongest one-God statements in Paul's undisputed writings, namely 1 Cor. 8:6, Gal. 3:20, and Rom. 3:30. The three texts in question have very different contexts and address different issues. Each chapter begins with a discussion of various scholarly approaches and then proceeds to analyse each verse within its historical, cultural, and grammatical contexts. Finally, each chapter ends with an investigation into the relationship between Christ and God in the rest of the letter to determine whether the strong one-God language affects Paul’s theology elsewhere. The introduction (chapter 1) investigates issues connected with monotheistic beliefs in first-century Judaism. Chapter 2 argues that Paul's ethical exhortation flows from his understanding of the oneness of God. The vertical dimension of loving the one God is necessarily expressed in the horizontal dimension of loving one another. Furthermore, Paul exalts Christ to the level of divinity, despite the hierarchical language which occasionally appears in the letter. Chapter 3 explores the identity of the mediator in Gal. 3:20 and concludes that Paul contrasts the mediator Moses with the mediator of the new covenant, Christ. Part of the reason the new covenant is superior is that Christ shares in the deity of God, whereas Moses does not. Chapter 4 argues that the character of the one God serves as the foundation of Paul's soteriology. Because the one God is impartial and justifies all people by the same standard, he is the God of both Jews and Gentiles. Paul’s language demonstrates that God's actions and Christ's actions define one another so that to speak of one is to speak of the other. In Chapter 5, the study concludes by emphasizing that Paul's understanding of the one-God is not static or perfunctory; rather, it is dynamic and flexible, influencing significant aspects of Paul’s Gospel message.
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Lawson, Anthony David. "Oneness pentecostalism the historical and theological roots of a worldwide restoration movement within classical pentecostalism /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p062-0277.
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Dib, Simon. "La pensée gnostique dans la religion Druze : les Lettres de la Sagesse (69, 70 et 71)." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5062.
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Le Druzisme représente un courant philosophico-religieux qui peut être considéré comme une doctrine d'apparence religieuse, de pensée philosophique et systématique, de référence gnostique dans l'histoire de l'Islam. Ses adeptes vivent en communauté hermétique, ses sages (šeiẖs) se retirent dans des réclusions (ẖalwāt) en s'isolant comme des mystiques, ils se livrent à une retraite spirituelle sans pratique religieuse, ils ne se réfèrent à aucune tradition précédente des religions monothéistes, de par leurs écrits ou leurs pratiques. Ils conservent une tradition et une éthique avec un code de conduite et des interdits culinaires. En revanche, le Druzisme est né au sein de l'Isma`ilisme, il établit un lien intellectuel et spirituel avec la philosophie antique et avec le néoplatonisme tout en assimilant des éléments des religions d'orient avec des éléments grecs helléniques. Peut-on alors parler d'une secte de l'Islam, du moment où il n'y a aucun lien avec ce dernier sinon le milieu historique dans lequel celle-ci est vu le jour? Peut-on parler de religion, quand il n'y a aucune religiosité ou pratique religieuse exprimée ou vécue? S'agit-il de dire que l'on est face à une théosophie alors que le lien entre les membres de la communauté n'est pas fondé sur la philosophie et que le commun des Druzes n'est pas philosophe? Comment qualifier ce phénomène d'une communauté dont le lien est une foi qui n'est pas exprimée religieusement, et une doctrine dont le contenu n'est pas révélé, à laquelle s'attachent des membres qui ne le connaissent qu'une fois initiés? En somme, qui sont les Druzes et qu'est-ce que le Druzisme? Existe-t-il un lien entre cette doctrine et la gnose?Druzism is a philosophico-religious movement which may be considered primarily as a doctrine but with a religious appearance, a systematic and philosophical thinking, with some reference to Gnosticism in the history of Islam. Its adherents live in a community of hermits, its wisemen (šeiẖs) retire in seclusion (ẖalwāt) by isolating themselves like mystics, as they deliver themselves to living in a spiritual retreat, without any religious practice ; they refer to no previous religious traditions even among the monotheistic ones, whether in reference to their sacred writings or religious practice. The Druze adheres to a tradition and a code of ethics and behaviour, as well as to culinary prohibitions. Druzism itself however, was born in the heart of Ismailism, while establishing an intellectual and a spiritual link with both ancient philosophies and neoplatonism, all the while assimilating various element of mid and far-eastern religions, mixed with Greek and Hellenistic ideas. Can we therefore speak of the Druze as if forming a sect of Islam? Can we even speak of a religion where in fact there is no trace of religiosity or religious practice either expressed or lived? Is it possible that we are facing theosophy where the link between the members of the community is certainly not founded on a philosophy? How can one qualify this phenomenon of a community where the main tenet is that of a faith which is not expressed in a religious manner, and a held doctrine the contents of which are not revealed, to which its members adhere, not knowing it fully unless once initiated? In summary, who are the Druzes, and what is Druzism? Is there a link between its doctrine and that of Gnosticism?
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Wong, Corinne Hong Sling. "The doxa of Christ and his followers in the fourth Gospel : an inquiry into the meaning and background of doxa in John 17:22." Thesis, 2006. http://hdl.handle.net/2263/24014.
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Although an abundance of literature is available regarding the glory of Christ in the Fourth Gospel, relatively little has been written on the glory of Christ’s followers in this Gospel. John 17.21-23 is frequently cited to promote various causes with the assumption that this text refers to church unity, but the theme of the glory that Christ has given to his people to enable their unity has scarcely been noted, and there are many diverse understandings of the nature of the oneness for which the Johannine Jesus prayed. What is the glory that Christ has given to believers? Diverse theories have been proposed, but no clear, convincing answers have been offered by contemporary interpreters. In this thesis, answers to the questions regarding the nature of the δόξα in 17.22-23 are found primarily in Chapter 17 and in the Farewell Discourse(s), but contributions are garnered from relevant passages in other sections of the Gospel as well. This is also true of the question regarding the nature of oneness in 17.22-23. The following questions are addressed: (1) Who are the people to whom Jesus has given δόξα in John 17.20-23? (2) What is the δόξα that Jesus has given to his followers? (3) What is meant by oneness of the believers in vv. 20-23? A survey of the lexicographical background of δόξα is focused on the use of δόξα in the LXX, since NT usage usually follows that of the LXX. The meaning of do,xa in the LXX, however, is partly dependent on its meaning in nonbiblical Greek and partly on the meanings of the Hebrew words that δόξα renders in the LXX. A consideration of the meanings of δόξα in the Greek OT is supplemented by an inquiry into the δόξα of the Messiah and of God's People in the LXX. Δόξα in the Apocrypha, glory in the OT Pseudepigrapha, and memra, yeqara, and shekinah in the Targums are discussed in the sections that follow, since the intertestamental writings form an important bridge between the OT and the NT. The survey of the lexicographical background of δόξα concludes with a discussion of the meanings of δόξα in the NT. Proceeding with the supposition that answers to the questions regarding the nature of the gift of δόξα and of oneness in 17.22-23 are found primarily in Chapter 17 and in the Farewell Discourse(s), the study of Chapter 17 begins first in 17.22-23 and its paragraph (vv. 20-23), and radiates out from there into the rest of Chapter 17 and the Farewell Discourse(s). Relevant passages in other sections of the Fourth Gospel are examined as well. This study does not attempt to discuss every text in the Fourth Gospel that speaks of δόξα or δόξαζω, but those that are most closely associated with the passage under consideration are studied and discussed.Thesis (PhD (New Testament Studies))--University of Pretoria, 2008.
New Testament Studies
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Rhil, Salim Faraj Salih. "Islamic belief: Imam Malik's doctrine of faith and practice." 2007. http://hdl.handle.net/11394/3158.
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Magister Artium - MAImam Malik b. Anas (d. 179 A.H.) is an important intellectual figure in Islam. He is the author of the first hadith collection, the Muwatta, and is the founder of one of the four major Sunni schools of law. His contribution towards formulating a distinct legal school allows millions of Muslims daily to perform their daily rituals of worship. Previous research, however, has not given enough attention to a systematic study of his beliefs. This study intends to address this shortcoming. My thesis examines the belief of imam Malik, particularly his concept of faith and the external expression thereof. It examines the first two eras of Islam, that of the Companions and Followers, which preceded him and their influence on his methodology of formulating his theological and legal views. It further looks at his approach to the textual evidences and his attitude towards speculative reasoning (kalam) regarding theological issues. This study further aims to verify the statements attributed to imam Malik regarding what constitutes correct faith and whether it increases or decreases. It also looks at the conflicting statements attributed to him regarding the increase and decrease of faith and tries to resolve them. Furthermore, it sources reliable biographical information on imam Malik to determine his attitude towards the diverse theological trends such as the Qadarites and Murji’ites prevalent during his time. In addition, the study compares the views of imam Malik with that of the other three founders of the Sunni Sunni legal schools.
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Schulz, Johannes Joagim Christoffel. "Bahai-geloof in Suid-Afrika : n' Godsdienswetenskaplike studie." Thesis, 1995. http://hdl.handle.net/10500/17696.
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Text in AfrikaansDie Baha'i-geloof is 'n nuwe onafhanklike wereldreligie en is redelik onbekend onder die bree Suid-Afrikaanse publiek. Hierdie kwalitatiewe studie (gebaseer op die fenomenologiese metode) het ten doel om die Baha'i-fenomeen op 'n nie-veroordelende wyse sander vooroordele te beskryf en om die Baha'is se eie Suid-Afrikaanse ervaring te registreer. Dit geskied eerstens deur 'n bespreking van die Baha'ise historiese gebeure (deel 1). Op hierdie wyse word die geloof in sy religieuse familiegroepering geplaas. Terselfdertyd verklaar hierdie deel die ontstaan en ontwikkeling van die Baha'i-geloof wereldwyd en in Suid-Afrika. Dit herdefinieer die verbondsgedagte en toon hoe Baha'is die eenheidsgedagte en die uitlewing van Baha 'u' llah se boodskap via die skepping van 'n Administratiewe orde vormgee. Sentrale Baha'i-konsepte (deel 2) aangaande die geestelike dimensie van die geloof word hierna aangestip. Dit word uitgebou met ongestruktureerde onderhoude met versigtig gekose deelnemers, waarin Baha'is dus self hul geloof in terme van die Baha'i-administrasie, wette, byeenkomste en bepalings, Godsbegrip en eskatologie sowel as hul antropologie en geskiedenis uitspel. Dit word ooreenkomstig die sentrale temas bespreek sodat 'n Baha'i-geheelbeeld gekonseptualiseer kan word. Dit word afgesluit met 'n bespreking van die Baha'i-wereldstaat as die vervulling van die profesie van die nuwe hemel en aarde. Verskeie gevolgtrekkings word uit hierdie data gemaak. Dit toon hoe die Baha'is Baha'u'llah se boodskap as sleutel gebruik sodat die moderne mens na die vestiging van 'n nuwe wereldkultuur gelei word. Hierdie strewe bekragtig die Baha'i-strategie en motto van eenheid in die verskeidenheid, en word as die oplossing vir die hedendaagse probleme van die moderne mens aangebied. Daar word dan met die Suid-Afrikaanse Baha'i-toekomsbeskouing afgesluit.
The Baha'i Faith is a new independent world religion and is vastly unknown to the South African public. The purpose of this qualitative research (based on the phenomenological method) is to describe the Baha'i phenomenon in an unbiased, non-judgemental way so that the own South African Baha'i experience is registered. The Baha'i history (part 1) is discussed first in order to place this faith in its own religious framework and to explain its origin and development worldwide as well as in South Africa. It establishes the message of the Covenant and shows how Baha'is are proclaming the unity idea and the message of Baha'u'llah via the establishment of the Administrative order. Central Baha'i concepts (part 2) concerning the spiritual dimension of the Baha'i faith are explored. It is expanded via unstructured interviews with carefully selected participants in order to let Baha'is explain their own administration, laws and regulations, concepts about God and their escatology as well as their anthropology and history. This is done in accordance to the central themes so that a total picture of Baha'i could be conceptualised. It ends with a discussion of the Baha'i worldstate as the fulfillment of the new heaven and earth prophecy. Different conclusions are made from these data. It shows how the Baha'is are using Baha'u'llah's message as the key in order to lead man to the establishment of a new modern world culture. This culture will be the fulfillment of the Baha'i strategy and motto of unity in diversity and serves as the Baha'i answer to the modern day problems. The thesis ends with the South African expectations of the future
Religious Studies and Arabic
D.Th. (Religious Studies)
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Bernard, David Kane. "Monotheistic discourse and deification of Jesus in early Christianity as exemplified in 2 Corinthians 3:16-4:6." Thesis, 2014. http://hdl.handle.net/10500/18502.
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One of the central issues of early Christianity was the identity of Jesus Christ. Paul and other early Christians discussed this question within the framework of traditional Jewish monotheism and used the language of deity to describe Christ. This thesis explores how and why they integrated the two concepts of monotheism and the deity of Jesus. As a window into this process, it particularly examines Paul’s discourse in 2 Cor 3:16–4:6, employing grammatical-historical exegesis with insights from rhetorical criticism and Oneness Pentecostal Christology.
We consider three fundamental questions: (1) What does the exalted language concerning Christ in this text represent? (2) How did Paul reconcile the deification of Jesus with his monotheistic heritage? (3) Why did Paul deify Jesus? What interests were served, and what were the practical consequences?
The conclusion is that early Christians, prior to and including Paul, worshiped Jesus within a Jewish monotheistic context and not as a result of Hellenization. They viewed Jesus as the revelation of the one God, not as a second deity or a different personage. Although they reinterpreted their core beliefs in light of Jesus, they did not see their worship of Jesus as violating their core beliefs. The evidence from Paul’s Corinthian correspondence does not require an explicit binitarian or trinitarian model, but it reveals that many early Christians viewed God as both transcendent and immanent and worshiped Jesus as the God of Israel manifested in human identity.
We identify four significant socio-rhetorical factors in the monotheistic deification of Jesus: (1) In a context of rapid social change it enabled Christians to combine Hebrew monotheism with Greek longing for universals, thereby claiming both traditional heritage and Christocentric distinctiveness. (2) It gave them a unique social identity and cohesiveness. (3) It affirmed their soteriological experiences, beliefs, and outreach. (4) It positioned the movement to attract all people, moving the new faith beyond Jewish ethnicity and traditional boundary markers so that it became a universal monotheism with a missiological focus. The socio-rhetorically constructed identity of Jesus Christ defined the identity of the early Christians. The result was a distinctively Christian faith.New Testament
D. Th. (New Testament)
Books on the topic "Oneness of God"
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Bernard, David K. The oneness of God. Word Aflame Press, 1998.
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Baháʼuʼlláh. The oneness of God. Baha'i Pub., 2010.
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Bernard, David K. The oneness of God. Word Aflame Press, 1986.
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Bernard, David K. Essentials of oneness theology. Word Aflame Press, 1985.
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The oneness and simplicity of God. Pickwick Publications, 2014.
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La unicidad de Dios. Word Aflame Press, 1996.
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Hassan Hasan Sheikh Salim El-Yacoubi. Islam, the language of oneness: Tawhid, the Islamic paradigm. H.H. and J. El-Yacoubi, 1994.
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Beals, Ann. The secret place: Footsteps to finding your oneness with God. The Bookmark, 2003.
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1935-, Rhodes Buck A., ed. Can Christians be saved?: A mystical path to oneness. Virginia T. Stephenson, 2011.
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Dynamic oneness: The significance and flexibility of Paul's one-God language. Pickwick Publications, 2010.
Book chapters on the topic "Oneness of God"
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Shah-Kazemi, Reza. "The Metaphysics of Oneness and Sanctifying Love in Islamic Mysticism." In Jewish, Christian, and Islamic Mystical Perspectives on the Love of God. Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137443328_5.
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"Oneness of God." In Islam, Judaism, and Zoroastrianism. Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_100211.
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"The People of the One God." In Dynamic Oneness. The Lutterworth Press, 2011. http://dx.doi.org/10.2307/j.ctt1cgf4b5.8.
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Kars, Aydogan. "Double Negation." In Unsaying God. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190942458.003.0002.
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This chapter introduces the contours of the classical Ismāʿīlī negative theology of the divine essence. The apophatic path developed by Ismāʿīlī scholars had distinct cosmological markers and a logical structure that enabled the performative self-cancellation of discourse about the inaccessible divine essence. Respecting their diversity, and without essentializing or dehistoricizing them, we can highlight three general features that widely circulated among Ismāʿīlī thinkers until the Mongol invasion: (1) They put the divine essence beyond the divine word, which lies beyond the first creation, the universal intellect. (2) The relative oneness of the divine word can be transcended only by two negations. The first one negates the positive ground and relationality, and the second cancels all (positive and negative) discursivity in order to indicate the beyond of the relative oneness beyond creation. (3) The absolute oneness of God is unknowable, beyond the impenetrable oneness of the divine word.
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"Otherness and Oneness." In The Mystery and Agency of God. 1517 Media, 2014. http://dx.doi.org/10.2307/j.ctt22nm6cw.6.
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"The Perfect Oneness of God." In Systematic Theology. 1517 Media, 2015. http://dx.doi.org/10.2307/j.ctt12878k4.6.
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"True oneness of the triune God." In A Christian Faith for Today. Routledge, 2003. http://dx.doi.org/10.4324/9780203398234-8.
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Hasker, William. "The Divine Oneness: What is a “Nature”?" In Metaphysics and the Tri-Personal God. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199681518.003.0007.
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Kars, Aydogan. "Necessarily Dissimilar." In Unsaying God. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190942458.003.0003.
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In the centuries following al-Kindī, Muslim philosophers developed a coherent family of apophatic theological positions on the divine essence and its accessibility. The recurring aspects of this philosophical apophaticism were (1) a negative theology of divine attributes that reads them as negations, (2) the unknowability of the divine essence, closely connected with an Aristotelian version of the Neoplatonic distinction between discursive thought [dianoia] and non-discursive intellection [noēsis], (3) the necessary dissimilarity of God as the first cause of everything else, and (4) a philosophical hermeneutics that protects divine oneness and dissimilarity. Most of these aspects were established in conversation with the Muʿtazilites. As early as al-Kindī, Muslim philosophers adopted such a philosophical apophaticism of the divine nature, which later would take diverse forms, while preserving strategic resemblances.
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"Chapter Three. One God Three Greek Experiments In Oneness." In Coping With the Gods. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004204904.i-594.26.
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