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Journal articles on the topic 'So far from God'
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1
Crassweller, Robert D., and Patrick Marnham. "So Far from God: A Journey to Central America." Foreign Affairs 64, no. 2 (1985): 370. http://dx.doi.org/10.2307/20042614.
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Lozovschi, Simona. "The Multiple other in Ana Castillo’s So Far from God." Gender Studies 14, no. 1 (2015): 138–53. http://dx.doi.org/10.1515/genst-2016-0009.
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Abstract The present paper aims at familiarizing readers with Ana Castillo’s reshaping of traditional female archetypes in her novel So Far from God. Not only does she remodel and enrich them, she also incorporates them into modern, contemporary life. In addition, all the female characters in the novel are drawn together towards Sofia, the all-encompassing self, the multiple Other.
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Schroeder, John H., and John S. D. Eisenhower. "So Far from God: The U.S. War with Mexico, 1846-1848." Journal of the Early Republic 9, no. 4 (1989): 576. http://dx.doi.org/10.2307/3123771.
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Bennett, Charles, and John S. D. Eisenhower. "So Far from God: The U. S. War with Mexico, 1846-1848." Western Historical Quarterly 21, no. 3 (1990): 364. http://dx.doi.org/10.2307/969721.
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Richmond, Douglas W., and John S. D. Eisenhower. "So Far from God: The U. S. War with Mexico, 1846-1848." Journal of Southern History 56, no. 4 (1990): 749. http://dx.doi.org/10.2307/2210953.
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Lanza, Carmela Delia. "Hearing the Voices: Women and Home and Ana Castillo's So Far from God." MELUS 23, no. 1 (1998): 65. http://dx.doi.org/10.2307/467763.
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Martínez, Danizete. "Teaching Chicana/o Literature in Community College with Ana Castillo's So Far from God." Rocky Mountain Review 65, no. 2 (2011): 216–25. http://dx.doi.org/10.1353/rmr.2011.0016.
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Delgadillo, Theresa. "Forms of Chicana Feminist Resistance: Hybrid Spirituality in Ana Castillo's So Far from God." MFS Modern Fiction Studies 44, no. 4 (1998): 888–916. http://dx.doi.org/10.1353/mfs.1998.0108.
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Sirias, S., and R. McGarry. "Rebellion and Tradition in Ana Castillo's So Far From God and Sylvia Lopez-Medina's Cantora." MELUS: Multi-Ethnic Literature of the United States 25, no. 2 (2000): 83–100. http://dx.doi.org/10.2307/468220.
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Becker, Marshall Joseph. "Travels in Chiapas: Central America Revisited: So Far From God . . . A Journey to Central America." Anthropology Humanism Quarterly 14, no. 2 (1989): 78. http://dx.doi.org/10.1525/ahu.1989.14.2.78.
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Rodriguez, R. E. "Chicana/o Fiction from Resistance to Contestation: The Role of Creation in Ana Castillo's So Far From God." MELUS: Multi-Ethnic Literature of the United States 25, no. 2 (2000): 63–82. http://dx.doi.org/10.2307/468219.
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Eberle, Christopher J. "God and War: An Exploration." Journal of Law and Religion 28, no. 1 (2013): 1–46. http://dx.doi.org/10.1017/s0748081400000229.
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In this article, I intend to explore the normative relation(s) between “God” and “war.” A bit more precisely, I intend to explore the normative relevance of theistic conviction to the proper employment of military violence. Even more precisely, I intend to explore the relevance of theistic conviction to the proper employment of military violence as judged by the so-called Just War Tradition (JWT). Properly interpreted, I take the JWT to provide the best available account of the morality of war. The JWT is not perfect and is bedeviled by serious problems, but it is the best available nonetheless. So, when I reflect on the morality of war, and thus on the normative relation(s) between religion and war, I do so from the perspective of the JWT.Now this might seem to portend a very brief discussion. As we will see in detail, contemporary adherents typically construe the JWT in resolutely secular terms. Perhaps in order to compensate for its religious prehistory, most insist that the JWT has outgrown its religious provenance and may not be used to legitimate a crusade, ajihad, a holy war, or anything of the sort. In so doing, they align the JWT with the commonplace, endemic to contemporary liberal democracies, that religious wars and religious justifications for war lay far, far beyond the moral pale.
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Morrow, Colette. "Queering Chicano/a Narratives: Lesbian as Healer, Saint and Warrior in Ana Castillo's "So Far from God"." Journal of the Midwest Modern Language Association 30, no. 1/2 (1997): 63. http://dx.doi.org/10.2307/1315427.
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Grafals, Michael. "Hermeneutic Distanciations in Postmodern Chicanx Literature: Utopian and Dystopian Horizons in Ana Castillo’s So Far from God (1993) & Salvador Plascencia’s The People of Paper (2005)." Revista Canaria de Estudios Ingleses, no. 81 (2020): 153–68. http://dx.doi.org/10.25145/j.recaesin.2020.81.10.
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This essay focuses on the concept of distanciation in hermeneutic phenomenology and its relevance to an understanding of the utopian and dystopian dimensions in Ana Castillo’s So Far From God (1993) and Salvador Plascencia’s The People of Paper (2005), two postmodern novels that perceive Chicanx history aslant. I analyze how distanciations in these novels open possible cultural worlds that aid readers in interpreting new and/or estranging historical traditions. Ultimately, the distanciations in Ana Castillo’s So Far From God pattern the hope for an emergent queer Chicanx spiritual-activist identity, while the distanciations in Salvador Plascencia’s The People of Paper pattern a dystopic neoliberal worldview hidden behind decontextualzed kitchy representations of Chicanx identity. Although seemingly opposed, both cultural worldviews emerge through ruptures that occur between actual and possible worlds afforded by the novels’ distanciations of Chicanx identities and histories. Keywords: Postmodern Chicanx Literature, Distanciation, Estrangement, Hermeneutic Phenomenology, Utopia
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Shibata, Daisuke. "An Old Babylonian manuscript of the Weidner god-list from Tell Taban." Iraq 71 (2009): 33–42. http://dx.doi.org/10.1017/s0021088900000723.
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AbstractThis article presents a fragment of an Old Babylonian clay tablet excavated in 2007 at Tell Taban, ancient Ṭābatum, near Hassake in Syria. The text is a common Babylonian scholarly composition known as the Weidner god-list. It is the oldest exemplar of this list so far recovered from north Mesopotamia and important for the history of the diffusion of Babylonian scholarship.
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Stenberg, Joseph. "The All-Happy God." Faith and Philosophy 36, no. 4 (2019): 423–41. http://dx.doi.org/10.5840/faithphil20191125133.
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Is God happy? In the tradition of classical theism, the answer has long been “Yes.” And, just as God is not merely powerful, but all-powerful, so too God is not merely happy, but all-happy or infinitely happy. Far from being empty praise, God’s happiness does important work, in particular, in explaining both human existence and human destiny. This essay is an attempt to give divine happiness the serious philosophical treatment it deserves. It turns out that, as with many divine traits, ascribing all-happiness to God is not without potential problems. I raise and attempt to address what I take to be the most serious problem, which I call “The Subjective Problem of Evil.”
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Burrell, David. "Maimonides, Aquinas and Ghazali: distinguishing God from world." Scottish Journal of Theology 61, no. 3 (2008): 270–87. http://dx.doi.org/10.1017/s0036930608004031.
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AbstractThis exploration focuses on Moses ben Maimon's attempt to give philosophical voice to the revelation of the Torah to offer a window into the comparative (though not actually collaborative) efforts of Jewish, Christian and Muslim medieval thinkers to adapt the metaphysical strategies available to them to the hitherto inconceivable task of articulating a creation utterly free, with nothing presupposed to it. Short of a divine revelation, nothing could have suggested such an affirmation, so crafting the adaptations demanded of familiar philosophical categories would require exploiting the illumination inherent in those distinct revelations. Far from being a merely historical exercise, these efforts are presented as object lessons for philosophical theologians today, as we move to show how Aquinas and Ghazali complement Maimonides' way of negotiating recondite regions where reason and faith interact. In that sense, this exercise inspired by medieval thinkers may be dubbed ‘postmodern’, since the deliverances of faith can be seen to be interwoven with rational inquiry and indispensable to its execution. Moreover, their witness can also challenge current ‘philosophers of religion’ who may all too easily presume their categories to be adequate to the task of probing the reaches of religious faith. In this way, the call to transform philosophical strategies in ways not unlike that undertaken by our medieval thinkers can suggest a benign reading of the ‘postmodern’ situation in which we admittedly live.
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Siahaan, Daniel Syafaat. "Ketika Aku dan Kamu Menjadi Kita: Dialog Misi Penginjilan Kristen dengan Dakwah Islam Menggunakan Pendekatan Teologi Interkultural dalam Konteks Indonesia." Gema Teologika 2, no. 1 (2017): 42. http://dx.doi.org/10.21460/gema.2016.21.280.
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Evangelism and da'wah are two obligations or responsibilities of people, Christians and muslims. I wonder how long these two religions involved in a "cold war" or even a real war, because of arrogant fundamentalist notion. Arrogant because with full consciousness has monopolized the truth, and act like they own the only true God. God has been reduced to their own and considers others deify the wrong god. As a result, the shape of evangelism is not far from the impression of christianization, and the form of da'wah not far from the impression of islamization. Whereas, we find the plural phenomenon in Indonesia. In fact, with the philosophy of Bhinneka Tunggal Ika, Indonesian society should be able to appreciate and preserve otherness in harmony better. But reality says different. Christianization and islamization, plural occurs. Intention to write this article, arose from this concern. How evangelism and da'wah should be done in the context of the plurality of Indonesia, so in the end, You and I become Us.
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Siahaan, Daniel Syafaat. "Ketika Aku dan Kamu Menjadi Kita: Dialog Misi Penginjilan Kristen dengan Dakwah Islam Menggunakan Pendekatan Teologi Interkultural dalam Konteks Indonesia." GEMA TEOLOGIKA 2, no. 1 (2017): 41. http://dx.doi.org/10.21460/gema.2017.21.280.
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Evangelism and da'wah are two obligations or responsibilities of people, Christians and muslims. I wonder how long these two religions involved in a "cold war" or even a real war, because of arrogant fundamentalist notion. Arrogant because with full consciousness has monopolized the truth, and act like they own the only true God. God has been reduced to their own and considers others deify the wrong god. As a result, the shape of evangelism is not far from the impression of christianization, and the form of da'wah not far from the impression of islamization. Whereas, we find the plural phenomenon in Indonesia. In fact, with the philosophy of Bhinneka Tunggal Ika, Indonesian society should be able to appreciate and preserve otherness in harmony better. But reality says different. Christianization and islamization, plural occurs. Intention to write this article, arose from this concern. How evangelism and da'wah should be done in the context of the plurality of Indonesia, so in the end, You and I become Us.
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Bojesen, Lars Bo. "Jakob Böhmes syn på den religiøse erfaring." Dansk Teologisk Tidsskrift 71, no. 1 (2008): 28–41. http://dx.doi.org/10.7146/dtt.v71i1.112095.
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The present article excavates a central question in the thought of Jakob Böhme (1575-1624): How is it possible to deduce the total reality from the concept of God without covering up any of the terrifying aspects of reality. I describe Böhme’s method as partly phenomenological (as an absorption into the material of experience, wrapped in the terminology of alchemy), partly theoretical (as a doctrine of the soul being the meeting-place of man and God). It is pointed out that when Böhme insists on the importance of experience, he does so in his capacity as theologian. The only way for God to enter into humanity is through the soul, and the only way for humanity to experience God is by making an effort to be mentally present. This is possible for humanity because its free will originates in the center of a mind (Gemüthe), which is at the same time an image of God. During this process human beings will experience both the good and the evil side of God. However, they will discover that evil transforms itself from being the contradiction of goodness to being its polar opposite. So far Böhme has, from the aspect of the psychology of religion, anticipated some central distinctions in the psychology of C.G. Jung (1875-1961).
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Gäb, Sebastian. "On behalf of Pascal: A Reply to Le Poidevin." European Journal for Philosophy of Religion 12, no. 3 (2020): 189. http://dx.doi.org/10.24204/ejpr.v12i3.3416.
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When we were on the subway back from his lecture, I said to Robin: “I’m not sure there actually are any religious fictionalists.” We keep talking about them in papers and lectures, acting as if fictionalism in religion is a real possibility, but to be honest, I haven’t been able to spot one in the wild so far. The only potential candidate who comes to mind is Don Cupitt, who wrote things like: “I still pray and love God, even though I fully acknowledge that no God actually exists.”[1] Perhaps this is as fictionalist as it gets. But then again, Cupitt never explicitly declared himself a fictionalist (at least to my knowledge). Moreover, on other occasions he sounds more like an expressivist than a fictionalist, e.g. when he says: “The Christian doctrine of God just is Christian spirituality in coded form.”[2] So, if there are any actual fictionalists out there, please step forward.[1] Don Cupitt, After God: The Future of Religion (Basic Books, 1997), 85.[2] Don Cupitt, Taking leave of God (SCM Press, 1980), 14.
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Wijaya, Aksin. "Hermeneutika Al-Qur’an: Memburu Pesan Manusiawi dalam Al-Qur’an." Ulumuna 15, no. 2 (2011): 205–28. http://dx.doi.org/10.20414/ujis.v15i2.196.
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 The Holy Qur’an, theoretically, is God’s holy book which is for human being. But, Qur’anic exegesis domination, which extends for centuries, gets the exegesis to be covered by theological concepts. The Holy Qur’an forgets about its dimension of humanity, and just focuses on its theological dimension. Exegesis discourse revolves around moslem communities so far tells much more about God than about human being; it cares much more of God the Almighty than of human being, the weak. It, therefore, needs theoretical interpretation that is able to explore humanity dimension of Qur’an without forgetting about its God dimension, in order that holy Qur’an as a main source of Islam could care of human being. It is a holy book from Allah to Human being.
 
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Wallis, Ian G. "Jesus, Human Being and the Praxis of Intercession: Towards a Biblical Perspective." Scottish Journal of Theology 48, no. 2 (1995): 225–50. http://dx.doi.org/10.1017/s0036930600037054.
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The problems surrounding intercessory prayer are manifold and well rehearsed; and few areas of religious observance undergo more of a metamorphosis during the life of a believer. Invocation of God to intervene so that the ‘divine will’ might be done more often than not gives way to a benign acceptance of the status quo and to the hallowing of time in which God is sought in all circumstances. And in this process many unhelpful notions of prayer are laid to rest. Images of God as cosmic messenger, interrupter of the natural order and manipulator of so-called human freedom prove incompatible with the canon of experience, to say nothing of a host of philosophical and theological objections. The resulting interpretations of intercession, however, are often far from convincing, especially when viewed in the light of scripture, which seems to bear witness to a God who, whilst independent from creation, remains intimately involved in its business and, especially, in that of humanity. For instance, there is the impression – stemming, perhaps, from the relative silence of many spiritual writers – that intercession is a ‘lesser’ form of prayer and one which must necessarily be jettisoned in the journey towards God as the soul is dispossessed of all insularity and self-centredness. Then there are the attempts to re-appropriate the language of intercession within a spirituality which is compatible with a modern world view.
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Zaluchu, Julianus. "Profil Rasul Paulus Dalam Surat 1 Korintus Dan Relevansinya Bagi Hamba-Hamba Tuhan Di Gereja Pantekosta di Indonesia Rungkut Surabaya." Journal KERUSSO 4, no. 2 (2019): 10–22. http://dx.doi.org/10.33856/kerusso.v4i2.109.
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The profile of God's servants is a very important teaching that God has entrusted to His church on this earth. God's servants often face enormous challenges in delivering the teachings of God's Word. Such as offers to compromise, participate in committing crimes, unhealthy ambitions to gain a position, engage in the business world and materialism.
 In the use of wisdom it is not uncommon for God's servants to make their own decisions without involving God. In terms of ethics, God's servants experienced a fall by the temptation of wealth, throne and women. There is even a servant of God directly involved in business and politics so that it deviates far from the teachings of God's Word. Many of God's servants consider it more powerful and pretend to know because they have many congregations, and have spiritual gifts such as speaking in tongues.
 To get maximum results, in this study the authors used qualitative research methods, historical research methods and descriptive research methods. Qualitative research methods by distributing questionnaires to congregants and to several servants of God who serve in the GPdI Rungkut church. This study collected data from the results of the distribution of questionnaire sheets to 175 eligible congregations to fill them.
 The conclusions of this research are 1) The Apostle Paul is a servant of God who was called by God to carry out His mission, which is to preach the gospel of Jesus Christ to all people; 2) First Corinthians describes the profile of the apostle Paul as a servant of God; 3) The Apostle Paul as a servant of God should be emulated by God's servants in Indonesia in general and in particular God's servants in the GPdI Rungkut Surabaya church; 4) God's servants must have knowledge about the profile taught by the apostle Paul so that they have a humble attitude, that is, an attitude that is not defensive when faced with resistance and a sincere attitude to help others; 5) Servants of God serve willingly and not accentuate their ministry so that praise is given from God not from humans; and 6) Servants of God have integrity and strict adherence to the spiritual laws contained in God's word.
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ARMOUR-GARB, BRADLEY. "Betting on God: why considerations of simplicity won't help." Religious Studies 35, no. 2 (1999): 119–38. http://dx.doi.org/10.1017/s0034412599004758.
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In his famous Wager, Blaise Pascal attempted to adduce prudential grounds on which to base a belief in God. His argument founders, however, on the notorious ‘Many Gods Problem’ the problem of selecting among the many equi-probable gods on offer. Lycan and Schlesinger try to treat the Many Gods Problem as a problem of empirical over-determination, attempting to overcome it using methodologies familiar from empirical science. I argue that their strategy fails, but that the Many Gods Problem can be solved (or dissolved) nevertheless. The solution I offer both avoids the problem faced by Lycan and Schlesinger, and does so while respecting the original Pascalian intuitions to a greater extent than any solutions thus far proffered.
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KOCHIRAS, HYLARIE. "By ye divine arm: God and substance in De gravitatione." Religious Studies 49, no. 3 (2012): 327–56. http://dx.doi.org/10.1017/s0034412512000303.
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AbstractThis article interprets Newton's De gravitatione as presenting a reductive account of substance, on which divine and created substances are identified with their characteristic attributes, which are present in space. God is identical to the divine power to create, and mind to its characteristic power. Even bodies lack parts outside parts, for they are not constructed from regions of actual space, as some commentators suppose, but rather consist in powers alone, maintained in certain configurations by the divine will. This interpretation thus specifies Newton's meaning when he writes that bodies subsist ‘through God alone’; yet bodies do qualify as substances, and divine providence does not extend so far as occasionalism.
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Rijal, Syamsul, and Umiarso Umiarso. "Rekontekstualisasi Konsep Ketuhanan Abd Samad al-Palimbani." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 8, no. 1 (2018): 83–112. http://dx.doi.org/10.15642/teosofi.2018.8.1.134-163.
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The discourse about God has not been limitedly discussed merely within philosophical and theological dimensions but it has been also discussed within tasawuf approach. A number of Muslim thinkers have so far discussed their understanding of God from this point of view. Abd Samad al-Palimbani was one of the prominent Muslim scholars who tried to discuss the issue of divinity from tasawuf perspective. Al-Palimbani, himself, was a Muslim thinker of 18th century who possessed a specific thought about divinity within such dimension. The approach he employed has become a particularly exceptional matter in the study of divinity in the field. The very basic concept of his thought about God can be observed, among other, within his a monumentally master-piece, entitled Sayr al-Sālikīn. This article seeks to reveal the discourse of divinity discussed in Al-Palimbani’s book. It has been argued that through the concept of martabat tujuh (seven grades), promulgated by Al-Palimbani in his Sayr al-Sālikīn, a sālik (a seeker of God) will be able to understand and recognize God who possesses Wājib al-Wujūd as one His attributes. Al-Palimbani’s concept of martabat tujuh undoubtedly puts him as a central figure within the discussion of God and divinity from tasawuf dimension.
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Makarov, Dmitry I. "An Irreproachable Dogmatics? Plotinus, Theodore Metochites and the Sixth Chapter of the Letter On Education." Scrinium 15, no. 1 (2019): 211–17. http://dx.doi.org/10.1163/18177565-00151p14.
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Abstract In the chapters 6 to 9 of his On Education (ca. 1305) Theodore Metochites (ca. 1270-1332) expounded his understanding of the fundamentals of Orthodox dogmatics. Basing his Triadological views on Plotinus, he went so far as to dissociate the divine essence from the Persons. By additionally exalting God the Father as the Keeper of Providence over all the beings and God the Son as the Redeemer, our thinker assigned to the Holy Spirit only a subsidiary role in the Economy of our salvation perforce. So, it was his deliberate choice not to say even a word concerning Filioque, the psychological trauma ensuing from his father’s death being not the only reason for this omission (in addition to what Ihor Ševčenko thought). In Christology Theodore moved away from John of Damascus’ teaching on the immaculate passions of Jesus Christ’s humanity taken in its postlaparian state, but then he repeatedly quoted Gregory of Nazianzus. In doing so Metochites might have thought that Gregory had terminated “the Golden Age” of patristics. I have identified an important quote from Gregory which remained unnoticed by the editor.
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Warsah, Idi, and Muhamad Uyun. "KEPRIBADIAN PENDIDIK: TELAAH PSIKOLOGI ISLAMI." Psikis : Jurnal Psikologi Islami 5, no. 1 (2019): 62–73. http://dx.doi.org/10.19109/psikis.v5i1.3157.
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The discussion of educator behavior has been studied in many studies both from literature and empirical studies, but so far there have been no studies that specifically examine the personality of educators needed by the present education process in terms of aspects of Islamic Psychology. Departing from the search above, this article aims to conduct a study of this matter. Based on the review and analysis of the content of the literature used as a reference for this study, it was concluded that, to become a complete education each educator must have a personality such as: always draw closer to God in any situation or condition; master extensive knowledge; smart, honest, safe in carrying out their duties, patient and sincere in guiding students, creative in choosing learning methods, can be role models, open to krikit, authoritative, fair, non-discriminatory, pleasant, and polite speech. This personality can be referred to as your sainthood in Islamic psychology, which is a personality that is bound by a strong belief in God by carrying out religious teachings.
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Pottenger, Andrew J. "The ‘Servant of God’: Divine Favour and Instrumentality under Constantine, 318–25." Studies in Church History 54 (May 14, 2018): 31–45. http://dx.doi.org/10.1017/stc.2017.3.
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This article focuses on the doctrine of divine favour and instrumentality as viewed from the emperor's own perspective, in relation to the early development of the ‘Arian controversy’ as far as the Council of Nicaea. While modern writers have focused on explicit statements by Constantine to suggest that unity was the emperor's highest priority, this article reveals a pattern by which he sought to manage divine favour and argues that doing so effectively was of primary importance to him. Such a shift in understanding the emperor's priorities adds to the range of explanations for his later apparent inconsistencies as the actual achievement of unity continually eluded him.
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Perlmutter, Julian. "Desiring the Hidden God: Knowledge Without Belief." European Journal for Philosophy of Religion 8, no. 4 (2016): 51–64. http://dx.doi.org/10.24204/ejpr.v8i4.1717.
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For many people, the phenomenon of divine hiddenness is so total that it is far from clear to them that God (roughly speaking, the God of Jewish and Christian tradition) exists at all. Reasonably enough, they therefore do not believe that God exists. Yet it is possible, whilst lacking belief in God’s reality, nonetheless to see it as a possibility that is both realistic and attractive; and in this situation, one will likely want to be open to the considerable benefits that would be available if God were real. In this paper I argue that certain kinds of desire for God can aid this non-believing openness. It is possible to desire God even in a state of non-belief, since desire does not require belief that its object exists. I argue that if we desire God in some particular capacity, and with some sense of what would constitute satisfaction, then through the desire we have knowledge – incomplete yet vivid in its personal significance – about the attributes God would need in order to satisfy us; thus, if God is real and does have those attributes, one knows something about God through desiring him. Because desire does not require belief, neither does the knowledge in question. Expanding on recent work by Vadas and Wynn, I sketch the epistemology of desire needed to support this argument. I then apply this epistemology to desire for God. An important question is how one might cultivate the requisite kinds desire for God; and one way, I argue, is through engaging with certain kinds of sacred music. I illustrate desire’s religiously epistemic power in this context, before replying to two objections.
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Sinaga, Hasanuddin. "Metode Pemahaman Hadis Ulama Mutaqaddimīn (Tinjauan terhadap Metode Pemahaman Ahli Hadis dan Fuqahā’)." Refleksi 18, no. 1 (2019): 66–77. http://dx.doi.org/10.15408/ref.v18i1.12676.
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Factually, in practicing the word of God can’t be separated from the explanation or explanation of the hadith, because the Prophet did give the task and authority to give an explanation. Explanations and Answers from the Prophet. In discussions with the method of understanding the hadith, so far there are two models of flow, namely the flow of hadith experts (muḥaddithīn) and ra'yi (fuqahā’) experts. Both of these schools have different understanding methods for each other that need knowledge about them which is something that is very important and valuable.
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Manafe, Yanjumseby Yeverson. "Makna Unkapan “Jangan Hidup Lagi Sama Seperti Orang-Orang Yang Tdak Mengenal Allah Dengan Pikirannya Yang Sia-Sia” Menurut Efesus 4:17." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 2, no. 2 (2016): 21–36. http://dx.doi.org/10.47154/scripta.v2i2.18.
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Orang percaya adalah orang yang telah menerima Yesus sebagai Juruslamat secara pribadi dalam hidupnya, atas dasar inilah seseorang menjadi jemaat Kristus. Sikap hidup orang percaya harus mampu menunjukkan statusnya sebagai orang percaya, yaitu dengan hidup dalam kekudusan, hidup dalam persekutuan, serta melayani Tuhan dan sesama. Namun, kenyataannya banyak jemaat Tuhan yang tidak mampu melakukan hal yang demikian. Efesus 4:17 menjelaskan bahwa sungguh Allah sangat peduli kepada setiap orang percaya sehingga Allah tidak menginginkan orang percaya tidak mengalami pertumbuhan iman, karena orang percaya yang tidak mengalami pertumbuhan iman adalah orang percaya yang masih mengenakan manusia lamanya, yaitu masih hidup dalam pikiran yang sia-sia, pengertiannya yang gelap, jauh dari persekutuan dengan Allah, mengutamakan hal-hal duniawi, dan bahkan ada yang sampai menduakan Tuhan. Maka melalui Paulus Allah mengingatkan orang percaya untuk mampu meninggalkan kemamusiaan lamanya dan menyadari statusnya sebagai orang percaya, sehingga mampu hidup kudus, serta menjadi teladan dalam hidupnya hari lepas hari.
 
 Believers are those who have accepted Jesus as their personal Savior in his life, on this basis a person becomes the church of Christ. The life attitude of believers must be able to show their status as believers, that is by living in holiness, living in fellowship, and serving God and others. However, in reality many God's people are not able to do this.
 Ephesians 4:17 explains that truly God cares so much for every believer that God does not want believers not to experience growth of faith, because believers who do not experience growth of faith are believers who are still wearing their old humans, that is, still living in vain minds vain, dark understanding, far from fellowship with God, prioritizing worldly things, and some even up to double God.
 So through Paul, God reminds believers to be able to leave their old humanity and realize their status as believers, so they can live a holy life, and set an example in their lives day after day.
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Wati, Mina. "MAHABBAH DAN MA’RIFAH DALAM TASAWUF DZUNNUN AL-MISHRI." Refleksi: Jurnal Filsafat dan Pemikiran Islam 19, no. 2 (2020): 221. http://dx.doi.org/10.14421/ref.2019.1902-06.
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This article discusses mahabbah (the love of beings to God) and ma’rifah (the blessing of God to beings) that focuses on the thought of Dzunnun al-Mishri (hereinafter referred to as Dzunnun). The insufficiency of research on mahabbah and ma’rifah is the main reason for the requirement for further research related to the character and the relationship between this two concepts. So far, when talking about mahabbah, the most popular name is Rabiah al-Adawiyah. It is necessary to discuss about mahabbah and ma’rifah in the frame of thought of Dzunnun being resurrected. In addition, in this day and age, it is necessary for humankind to explore the concepts offered by Dzunnun given the many global impediment that cause humanity to drought in spirituality. This article is based on library or library research that examines library data by using descriptive analysis, interpretation and data analysis methods. The source used is secondary data which is used as a support for writing this article. The approach of Sufism with the general method of the Sufis is a prominent feature in the writing of this article. Ma’rifah is the highest level in the application of Sufism that can be achieved with Mahabbah. Every human being can do and feel mahabbah because in essence mahabbah creates servant’s love for the Creator. Meanwhile, ma’rifah is knowing or knowing God so that his heart can see God and he feels close to God. The relationship between the two can be said with the sentence, “love grows because of knowledge and cognition of God.” From that sentence, it can be seen that there is a correlation between mahabbah and ma’rifah. Ma’rifah can be obtained if humans have traced and felt mahabbah. Mahabbah is a feeling of closeness to God through love (spirit). Meanwhile, ma’rifah is the level of knowledge to God through the eyes of the heart (al-Qalb).
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Hoffman, Valerie J. "Annihilation in the Messenger of God: The Development of a Sufi Practice." International Journal of Middle East Studies 31, no. 3 (1999): 351–69. http://dx.doi.org/10.1017/s0020743800055471.
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Scholars have long noted that the Prophet Muhammad assumed increasing importance in Sufi thought and practice over the centuries. For Sufis, belief in Muhammad's perfection often went beyond the standard affirmation of his immunity from error, and sometimes went so far as the assertions of the Spanish Arab Qadi ʿIyad (d. 1149/50) that Muhammad had assumed all the qualities embodied in the Ninety-nine Beautiful Names of God. Belief in Muhammad as a primordial cosmic light of divine origin is documented as early as the 8th to 9th centuries, and reached its fullest exposition in the works of Ibn ʿArabi (1165-1240) and his successors. Popular devotion to the Prophet in the form of poetry in his honor and celebrations of his birthday is documented at least as early as the 13th century.
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Sofia, Fifin. "Pendidikan Anak Perspektif Kosmologi Islam (Kontekstualisasi Pemikiran Sachiko Murata)." Tsamratul Fikri | Jurnal Studi Islam 15, no. 1 (2021): 19. http://dx.doi.org/10.36667/tf.v15i1.699.
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In essence, education is a basic human need, because humans are born endowed with various potentials that must be developed as provisions for living life as servants and representatives of Allah on earth. But in fact today, instead of being God's representative, humans create various chaos, both in their relationships with fellow humans—violence, brawl, bullying—and their relationship with the universe—garbage, air pollution, damage to marine ecosystems, water pollution, forest fires and so on. And the bad news is, Indonesia is included in the 5 countries with the most population in the world, so the habits of the Indonesian greatly influence world conditions. It seems that the various bad conditions that occur are the result of human actions who do not have good morals, this shows that the ongoing education system has not been able to lead humans to have the awareness that everything in the universe is related to one another, especially connection with God—or better known as Cosmology, or if it is compared to one body, when one limb is injured then the whole body feels the impact. This study aims to: 1) Know how the Islamic Cosmology Perspective of Sachiko Murata; 2) Knowing the concept of Islamic Cosmological Perspective Child Education in the contextualization of Sachiko Murata's thoughts. The research method used is descriptive qualitative, which has the primary source from Sachiko Murata's book The Tao of Islam, while the data collection technique uses literature study, and the data collected is analyzed using processing, categorization and interpretation. The results of this study are (1) God is viewed in two perspectives (duality), tanzih (incommensurability) and tasybih (likeness). To know God, Murata uses the tasybih approach. Islamic cosmology aims to emphasize tauhid (the oneness of Allah), which is depicted in the form of a triangle, encompassing God, nature and man in every corner, so that there is unity and interrelation between all realities; (2) Child education in the perspective of Islamic cosmology according to Sachiko Murata, building divine awareness that God is not only about Himself who is far from the reach of creatures, but we can see God scattered throughout the horizon and soul.
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Bullivant, Stephen. "Not so indifferent after all? Self-conscious atheism and the secularisation thesis." Approaching Religion 2, no. 1 (2012): 100–106. http://dx.doi.org/10.30664/ar.67496.
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Commenting on the lack of self-conscious atheists in apparently secularised Western European societies, the British sociologist Steve Bruce has argued that strong expressions of unbelief are in fact symptomatic of religious cultures. In 1996’s Religion in the Modern World, for instance, he writes: ‘it should be no surprise that, though there are more avowed atheists than there were twenty years ago, they remain rare. Self-conscious atheism and agnosticism are features of religious cultures and [in Britain] were at their height in the Victorian era. They are postures adopted in a world where people are keenly interested in religion.’ (Bruce 1996: 58.) Likewise, discussing possible ‘endpoints’ of European secularisation in 2002’s God is Dead, Bruce states: In so far as I can imagine an endpoint, it would not be conscious irreligion; you have to care too much about religion to be irreligious. It would be widespread indifference (what Weber called being religiously unmusical); no socially significant shared religion; and religious ideas being no more common than would be the case if all minds were wiped blank and people began from scratch to think about the world and their place in it. (Bruce 2002: 42, my emphasis.)Paradoxical though it may sound at first, Bruce’s basic argument makes considerable sense. The idea that certain forms of particularly positive atheism – by which I mean a definite belief in the non-existence of a God or gods, as opposed to the simple absence of a belief in the same (negative atheism) – might be motivated, conditioned, or reinforced, by contrast with certain, socially prevalent religious beliefs or practices is scarcely controversial. After all, it would be strange to take one’s atheism seriously in a society where no one took theism seriously. A society that is indifferent to manifestations of religion (such as Bruce and others depict many late-modern western societies as being) ought, therefore, to be just as indifferent to manifestations of ‘nonreligion’.
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Dreslerová, Dagmar, and Radek Mikuláš. "An early medieval symbol carved on a tree trunk: pathfinder or territorial marker?" Antiquity 84, no. 326 (2010): 1067–75. http://dx.doi.org/10.1017/s0003598x00067089.
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The chance discovery of a carved symbol on a waterlogged tree of the six–ninth century AD may be the earliest mark on a living tree that has so far come to light. Given its rarity, an obvious interpretation remains elusive, but the authors review a wide range of possibilities from analogies ancient and modern. Symbols on trees have been used to mark trails, the ownership of land and resources, and all manner of votive moments from superstitious sign-making, worship of a god, thanks for a successful hunt or the memory of a loving tryst.
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Hatcher, William S. "A Scientific Proof of the Existence of God." Journal of Baha’i Studies 5, no. 4 (1993): 1–16. http://dx.doi.org/10.31581/jbs-5.4.1(1993).
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Of the various systems that we can actually observe in the physical world, some (e.g., the movement of small dust particles suspended in the air) appear to be perfectly random (or chaotic); whereas, others (e.g., the growth of leaved plants) exhibit a high degree of order and structure. Whenever scientists encounter a phenomenon or system that exhibits a significant evolution towards order, but without any observable reason for such movement, they suspect the cause to be the objective action of some unseen force (e.g., the unseen force of gravity that, in the presence of a large mass like the earth, causes the persistent downward movement of unsupported objects). Using this method, modern physics has now validated the existence of at least four basic forces (gravity, the strong and the weak nuclear forces, and electromagnetic force), and continues to examine the possibility that other, hitherto undetected, forces may exist. In 1921 ‘Abdu’l-Bahá presented a cogent scientific argument for the existence of an objective, unseen force as the only reasonable explanation for the phenomenon of biological evolution. In the years since ‘Abdu’l-Bahá’s proof was first published, the findings of science have tended to show that, indeed, the phenomenon of evolution represents a persistent movement from disorder towards order of the kind that strongly suggests the action of some unobservable force different from all other forces so far discovered. In this article, we present a somewhat detailed reformulation of ‘Abdu’l-Bahá’s argument using certain contemporary scientific terms that were not current at the time ‘Abdu’l-Bahá wrote.
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Ramboarison-Lalao, Lovanirina, Chris Brewster, and Pierre-Yves Boyer. "African religious ministers’ transition from expatriation to migration." Journal of Global Mobility: The Home of Expatriate Management Research 7, no. 4 (2019): 346–63. http://dx.doi.org/10.1108/jgm-02-2019-0015.
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Purpose The purpose of this paper is to explore the contextual determinants of transition from expatriation to migration (TEM) among ministers of religion originating from the developing world. Design/methodology/approach The authors used in-depth analysis of narratives of four African religious ministers working in France, plus interviews with their five superiors and three host country national colleagues. Findings The findings point to personal-level, organisational-level and country-level contextual determinants, which come into play as levers or barriers in the “TEM” process. Originality/value The study identifies a new category of global mobility research at the intersection of expatriation and migration and develops a theoretical framework which points to the positive and negative influence of three-layered contextual determinants on how expatriated low-status church ministers from the developing world become migrants. The authors found a so far unreported determinant of the personal context: the role of a world view: very visible as “God centrality” in the participants. Results also shed new light on the international careers of this overlooked category of “non-traditional expatriates” from Africa.
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McNeill, John T. "Calvin as an Ecumenical Churchman." Church History 57, S1 (1988): 43–55. http://dx.doi.org/10.1017/s0009640700062934.
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Many years ago, almost on my first acquaintance with Calvin, I was impressed by a phrase in that last brief letter of his to his old companion in labor and battle, William Farel:Live mindful of our union which, as it has been useful to the Church of God, so its fruits await us in heaven.We may begin here, though it is where Calvin's work ended. His friendships, labors, struggles, and studies had as their aim to be “useful to the Church of God.” It was in Geneva that they had been fellow-laborers, but it is not merely to the Church of Geneva that he thinks their labor to have been useful. It was a contribution to a far wider community, the Church of God, that has no boundaries narrower than the communion of believers, the divine society extending over all the world and throughout all the ages of mankind's history. The Holy Catholic Church was for him a universal reality, however hidden from men's eyes through the prevailing abuses and the proud assumptions of those who claimed to rule and speak for the Church.
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Norwood, Stephen H., and Eunice G. Pollack. "White Devils, Satanic Jews: The Nation of Islam From Fard to Farrakhan." Modern Judaism - A Journal of Jewish Ideas and Experience 40, no. 2 (2020): 137–68. http://dx.doi.org/10.1093/mj/kjaa006.
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Abstract This article explores how the American white far right—including the Christian Front, Christian Mobilizers, and Gerald L. K. Smith—helped shape the Nation of Islam’s (NOI) antisemitism during the 1930s and 1940s. It also examines the strong influence of Harlem’s pro-Axis Black Fuehrers on the NOI during World War II. Nation of Islam and white far-right propaganda were remarkably similar. Both embraced the Protocols of the Learned Elders of Zion, denied or minimized the Holocaust, and were virulently anti-Zionist. After elaborating on the context within which the Nation of Islam created its ideology, the article explores how the NOI, which originally identified whites, Christians and Jews as devils, adopted an almost singular emphasis on Jews as agents of Satan, the Star of David replacing the cross as the symbol of iniquity. Jews were not victims, but Blacks’ major victimizers; never slaves, but dominant enslavers; not progressives, but those who impeded Blacks’ advance. Instead of giving the world Hebrew Scripture, they converted it into the “Poison Book,” from the beginning crafting a “dirty religion,” which blessed the subjugation of black people, and denied God’s promise to the “Real Children of Israel.” These “imposter Jews” concealed that the Hebrew Bible was a prophecy about “the so-called Negroes of America”—the true “Chosen of God”—who would be in bondage for 400 years, strangers in a strange land.
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Carpenter, John B. "Confessions of a Languagelical Heretic." Missiology: An International Review 24, no. 3 (1996): 345–50. http://dx.doi.org/10.1177/009182969602400302.
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Kαι ιδου οχλος πολυζ, αν αριθμησαι αυτσν συδεις εδυνατο, εκ παντος εθνους και φυλων και λαων και (Revelation 7:9) So we are told, in the original Greek, about the crowd assembled before the throne of God; they come from every language group. Christians have a peculiar relationship to languages. We believe that God revealed himself mostly in two languages, but apart from scholars, we do not require, as Muslims do, the people of the book to master the original language of the book. We seem to assume that the message is translatable (at least as far as the King James Version!). Then is it possible to apply that same assumption to the world of missions: a world in which when a Korean, a Chinese, and a German sit down for tea, they chat in English? If Paul could use the common language of his day, do missionaries really have to spend about a quarter of their first term trying to get a handle on some obscure tongue? Surprisingly, I answer, maybe not.
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Holmes, Christopher R. J. "The theological function of the doctrine of the divine attributes and the divine glory, with special reference to Karl Barth and his reading of the Protestant Orthodox." Scottish Journal of Theology 61, no. 2 (2008): 206–23. http://dx.doi.org/10.1017/s0036930608003967.
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AbstractTheological discourse on the doctrine of the attributes of God has lacked a clear sense of its purpose within the doctrine of God. It has far too often led one into an abstract realm in which an incipient naturalism is present concerning who God is and what God is like: the attributes resemble those of a supreme being rather than the triune God of the gospel. If the doctrine is to perform the salutary theological work for which it is capable, it would be to its advantage to describe, as does Barth, God's attributes in terms of a series of short-hand descriptions which agree with God's enacted identity in the history of Israel as fulfilled in Jesus Christ. In doing so, Barth offers a tremendously creative re-inhabitation of the doctrine. It is creative precisely because Barth avoids many of the shortcomings of the historical shape of the doctrine, as exemplified for him in Protestant Orthodoxy's tendency toward semi-nominalism, by attending anew to the declarative and communicative character of the glory of the Lord, a glory which is inclusive of a multiplicity of perfections. The result is a rearticulation of the doctrine of the divine attributes that is truly concrete, inasmuch as it eschews not only a false apophaticism, which would deflect attention away from the resplendent contours of God's saving self-display in the economy of salvation, but also attests the extent of God's propensity to ever give of himself as he is and to evoke a form of creaturely life commensurate with his self-giving.
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Merrill, Thomas W. "Metaphysics or Theology? A Comment on Michael Gillespie's Theological Origins of Modernity." Review of Politics 72, no. 4 (2010): 687–95. http://dx.doi.org/10.1017/s0034670510000598.
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Michael Gillespie's Theological Origins of Modernity provides a historically grounded and philosophically ambitious, at times even provocative, account of the deep unity of the modern tradition. The book is more historical than most works of political theory, and exhibits a healthy freedom from received wisdom about who the important thinkers are and about what they might have to say. Yet it would be quite wrong to read this book as a simple history: it is also—perhaps even primarily—a philosophical diagnosis of the present. Gillespie's thesis, stated far too crudely, is that the familiar Enlightenment story of an age of reason preceded by an age of darkness, superstition, and religion is far too simplistic. We late moderns, too, have thoughts about first things and divinity; but we hide the enduring presence of those thoughts and questions from ourselves by the pride we take in having overcome the atavisms of theology. Gillespie argues that, so far from being wholly novel, those thoughts are in fact the descendants of the theology of late medieval nominalism. Where others speak of the secularization of Christianity, Gillespie prefers to speak of the transference of divine attributes from God to man or nature.
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Siregar, Christian. "Menyoal Jenis Kelamin Allah dalam Perspektif Teologi Feminis: Menuju Teologi yang Lebih Berkeadilan terhadap Perempuan." Humaniora 6, no. 4 (2015): 433. http://dx.doi.org/10.21512/humaniora.v6i4.3372.
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Gender inequality is often regarded as a divine creation (everything comes from God, or commonly known, already by nature). This is where the Christian theology actually gets a touchstone. Because theology should be a critical reflection religion on factual issues faced by the public, so that it should talk not only about the concept of invicible God, but also that metaphysical translated into social issues—particularly women's issues. At that point, theology of woman is a theology which explores the feminine aspects of God for the sake of gender equality. This study attempted to trace the theological dimensions of women as well as exploring the feminine attributes of God so that gender equality can be realized, or at least theology does not fold its eyes, or theology is to be fair to the existence of woman. This research is a literature study using representative literature data and relevant to the object of research. Research used philosophical approach with descriptive-analytic-critical method by doing interpretation, extrapolation, the meaning of the data in reaching a conclusion. Results showed that the lowering of woman feminine quality is equivalent to neglect the feminine quality of God. On that basis, gender discrimination actually has no theological justification, but is a denial of the reality of God as a whole. The reason is gender relations are impressively has been represented by God.
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Kovacs, David. "TWO CONJECTURES IN HORACE: ODES 1.16.8 AND 1.35.25." Classical Quarterly 63, no. 1 (2013): 339–45. http://dx.doi.org/10.1017/s0009838812000717.
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Most of the above text is straightforward. Horace is explaining that wrath – the reader may think at this stage either of Horace's own wrath expressed in the scurrilous iambi mentioned in 2–3 or that of the woman he addresses – resembles various other things. Thus in 5a wrath's effect is compared to that of the Magna Mater on her priests, the Galli (they were driven so far from their senses that they castrated themselves), and in 5b–6 to that of Apollo on the Pythia (the god interfered with her personality so that she could utter his prophecies). In 7a Dionysus’ effect on his maenads provides the analogy (one thinks of Agave and her sisters, who dismembered Pentheus under the delusion that he was a lion). These are good comparisons to the ruinous effects of anger.
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Nyaming, Fransiskus Gregorius. "Tentang Harmoni antara Tuhan, Manusia dan Alam dalam Tradisi Beduruk di Dusun Medang." Studia Philosophica et Theologica 19, no. 1 (2019): 37–56. http://dx.doi.org/10.35312/spet.v19i1.86.
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In this paper the author focuses on the theme of harmony by using the Beduruktradition in Medang hamlet as a starting point for reflection. The harmony in question is harmony between man and God, between man and fellowman and between man and nature. The author believes that so far the beduruk tradition has contributed to the values and wisdoms that are needed to build that harmonies. The emphasis on the theme of harmony actually departs from the author’s own concern about the destruction of nature and the environment, especially in Indonesia. Therefore, through this discussion, the authors hope that whatever forms of human work in cultivating nature, always respect the Creator, respect for human dignity, and respect for nature.
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Lenihan, Pádraig. "Catholicism and the Irish Confederate Armies: For God or King?" Recusant History 22, no. 2 (1994): 182–98. http://dx.doi.org/10.1017/s0034193200001862.
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The Irish, noted a French traveller in 1644, ‘se nomment Ayrenake’. Is it all that noteworthy that those whom the traveller questioned should denote themselves as ‘Éireannach’ or Irish? The answer must be a cautious ‘yes’ because if the same question had been posed some forty years earlier the reply would most likely have been either ‘Gael’ or ‘English’ depending on the respondent's racial identity. This new patriotism which centred on love of one's native land and religion had been created over the preceding sixty years by the ‘Old’ (i.e. of pre-Reformation settler stock) English who found themselves increasingly estranged from Protestantism as espoused by the crown and by ‘New’ English officials and settlers. A more immediate impulse towards the fashioning of a new Irishness was the Protestant device of lumping all Irish Catholics together regardless of putative ethnicity. In the 1680s an Irish Protestant spokesman briskly summed up the outlook of his group; ‘If the most ancient and natural Irishman be a Protestant, no man takes him for other than an Englishman; and if a cockney be a Papist, he is reckoned in Ireland to be as much an Irishman as if he was born on Slevelogher.’ By then what had been a self-serving rhetorical commonplace was indisputably a reality. So, the ‘faith and fatherland’ patriotism was to an extent thrust on the Old English and was not necessarily hostile to the crown in general or to the Stuarts in particular. Far from it, the motto of the Confederation of Kilkenny (1642–9) ‘pro Deo, pro Rege, pro patria Hibernia unanimis’ shows how an earlier generation had tried to square this circle.
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Gumilang, Tetania Retno, and Victoria Tabita Majesty Lamada. "Prevention of Miscarriage of Justice in the Implementation of Judges’ Tasks." Jurnal Hukum Prasada 7, no. 2 (2020): 91–95. http://dx.doi.org/10.22225/jhp.7.2.1383.91-95.
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Work by relying on conscience, to decide whether someone is guilty or not. The judge profession is one of the noble professions. The judge determines a person's actions. Judges are called noble, clearly addressing this profession has a higher degree. In convicting a criminal, besides at least two valid evidence, a judge's conviction is needed. The judge is called the representative of God on earth. However, judges are still ordinary people who are not free from mistakes. Miscarriage of justice happens a lot in the decisions they make. This study examines the prevention of miscarriage of justice in the implementation of judges’ tasks. This research is designed by using normative-juridical method, which is an approach that uses a positivist-juridical conception, namely that law is identical with written norms created by the authorities, so far the law is made as a normative system that is autonomous closed and independent of people's lives. The results show that Justice is something aspired by the people of Indonesia. Judges are the most important element in realizing justice that is highly aspired. Judges as representatives of God who hold to the "For the sake of justice based on the Almighty God" develop a difficult task. Many miscarriage of justice occurs in the community. Judges as a profession that has a higher degree must hold on to professional ethics to avoid miscarriage of justice.