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1
Clark, Merilyn. "A Flood of Justice: The Scope of Justice in the Flood Narrative (Gen. 6:5–9:19)." International Journal of Public Theology 3, no. 3 (2009): 357–70. http://dx.doi.org/10.1163/156973209x438292.
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AbstractThe scope of justice in the Hebrew Bible is often human-centred. Humankind is given pre-eminence, and God's responses are judged according to human values. However the flood story in Gen. 6:5–9:19 offers a very different view of justice. It locates justice within a complex web of relationships between God, humans, other life-forms and the earth itself. The creator-otherness of God permeates the story. The justice codified in the Noahic covenant takes into account the differing natures and resultant vulnerabilities inherent in the relationships between these differing participants. It is a justice that accepts the human condition, the human capacity for evil, violence and corruption, but seeks to limit its propensity to corrupt creation through regulation and by ceding to humans the responsibility for policing these regulations.
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Wilde, Lawrence. "The Search for Reconciliation in E. L. Doctorow's City of God." Religion and the Arts 10, no. 3 (2006): 391–405. http://dx.doi.org/10.1163/156852906779433438.
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AbstractE. L. Doctorow's novel City of God is constructed around a crisis of faith experienced by an Episcopalian minister who eventually converts to Judaism. Within and around this personal story unfolds a fascinating array of moral and spiritual dilemmas which raise provocative questions about the role of religion in modern society and its relationship to secular ethical thought. It is argued here that the novel can be understood as an appeal for reconciliation in a number of different but related ways. The 'religious' characters strive to preserve the relevance of religion by emphasizing the pre-eminence of ethical commitments to love and justice and to the open interpretation of scriptural messages rather than to rigorous adherence to doctrine. The novel tests the possibilities of reconciliation to the limit by revisiting the Holocaust and touching on other horrors, but implicitly it conveys a faith in the oneness of humanity which may yet prevail through a renewal of ethical dialog.
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Abdullah, Abdul Karim. "Rehabilitation of the Knowledge of Revelation." Al-Mada: Jurnal Agama, Sosial, dan Budaya 4, no. 2 (July 28, 2021): 181–96. http://dx.doi.org/10.31538/almada.v4i2.1443.
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Muslims rose to prominence by following revelation. They faded by following tradition. For tradition is a reflection of revelation. How did tradition eclipse revelation? Tradition began to contend with revelation for attention. First, the tradition cast doubt on the ability of reason to “explain” revelation. To enhance its prestige, tradition presented itself as “equal” to revelation. As a result of the inclusion of tradition in revelation, the meaning of “revelation” changed. Revelation was no longer restricted to the word of God; it would in addition encompass the reports of men. This had an effect on the Muslim civilization. For in the longer term, tradition did not merely “supplement” revelation. It went on to “judge,” replace and even abrogate parts of revelation. Traditions – the words of persons – replaced the words of God. Thus, renewal requires rescuing revelation from weak traditions. This entails the assistance of reason, which was similarly sidelined by tradition. People were expected to follow tradition even against reason. Hence, renewal requires the affirmation of the pre-eminence of revelation in relation to reason and tradition. Tradition, for its part, requires being consigned to its role as the actualization of revelation in practice rather than its “judge” or “abrogator.”
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BOZZO, ALEXANDER. "The pre-eminent good argument." Religious Studies 56, no. 4 (February 22, 2019): 596–610. http://dx.doi.org/10.1017/s0034412518000914.
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AbstractAccording to J. L. Schellenberg, a perfectly loving God wouldn't permit the occurrence of non-resistant non-believers – that is, non-believers who are both capable of believing in and relating to God, but who fail to believe through no fault of their own. Since non-resistant non-believers exist, says Schellenberg, it follows that God doesn't. A popular response to this argument is some version or other of the greater good defence. God, it's argued, is justified in hiding himself when done for the sake of some greater good. But proponents of this defence have overlooked or neglected an important sub-argument in Schellenberg's case – what I call the ‘pre-eminent good argument’. In this article, I identify the nature of the argument and offer a solution to it.
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Leigh, David J. "Images of God in Pre-Romantic English Poetry." Ultimate Reality and Meaning 9, no. 1 (March 1986): 37–55. http://dx.doi.org/10.3138/uram.9.1.37.
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Insole, Christopher. "Intellectualism, Relational Properties and the Divine Mind in Kant's Pre-Critical Philosophy." Kantian Review 16, no. 3 (September 28, 2011): 399–427. http://dx.doi.org/10.1017/s1369415411000203.
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AbstractI demonstrate that the pre-Critical Kant is essentialist and intellectualist about the relational properties of substances. That is to say, God can choose whether or not to create a substance, and whether or not to connect this substance with other substances, so as to create a world: but God cannot choose what the nature of the relational properties is, once the substance is created and connected. The divine will is constrained by the essences of substances. Nonetheless, Kant considers that essences depend upon God, in that they depend upon the divine intellect. I conclude by gesturing towards some possible implications of this interpretation, when considering the role that might be played by God – both historically and conceptually – in relation to the notion of ‘laws of nature’, and when understanding Kant's transcendental idealism and his Critical conception of freedom.
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Miles, Jack. "The Self-Disarmament of God as Evolutionary Pre-Adaptation." Midwest Studies in Philosophy 27, no. 1 (August 2003): 153–65. http://dx.doi.org/10.1111/1475-4975.00077.
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Skaperdas, Stergios, and Samarth Vaidya. "Why did pre-modern states adopt Big-God religions?" Public Choice 182, no. 3-4 (July 4, 2019): 373–94. http://dx.doi.org/10.1007/s11127-019-00681-9.
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Carroll, Scott T. "The Apocalypse of Adam and Pre-Christian Gnosticism." Vigiliae Christianae 44, no. 3 (1990): 263–79. http://dx.doi.org/10.1163/157007290x00045.
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AbstractSolomonic legend evolved through four clearly perceptible stages. The first stage found in the pre-Christian literature was marked by the most primitive notions about Solomon-as-exorcist. These legends about Solomon's abilities, however, were controlled by several qualifiers. Solomon controlled the demons by means of his God-given gift of wisdom along with the aid of some archaic talismans. The second evolutionary stage which spanned the first and second centuries A.D. expanded the theme of Solomon-as-exorcist. Solomon controlled the demons with talismans (his ring, seal, shield, magic roots, incantations, magic bottles ...), but God was still seen as the ultimate source of his power. Demons were used by the exorcist solely to help build the Temple in Jerusalem. The third stage, from the late second through the fourth centuries, was a watershed in the development of Solomonic legend. Solomon-the-magician extraordinaire was first attested at this date. Solomon's source of power was no longer readily identified with God. At this stage, demons were used by Solomon to accomplish manifold tasks. The final stage of development, dominated by Muslim adaptations, expanded the theme of Solomon-the-wizard and the idea of subservient demons, to imaginative heights.
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Hall, Robert G. "Pre-existence, Naming, and Investiture in the Similitudes of Enoch and in Hebrews." Religion & Theology 18, no. 3-4 (2011): 311–33. http://dx.doi.org/10.1163/157430111x631007.
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Abstract Understanding longings of readers of Wisdom, Philo, and the Similitudes of Enoch, can clarify how to respond to a classic conundrum in Hebrews: how can Hebrews conceive God requiting Jesus’ loud cries and tears (Heb 5:7) by instating him as pre-existent divine Son through whom God created the world? Such readers long to conform to what God knows them to be. Hebrews interprets Psalms to assuage this longing, revealing the Son conformed to God’s knowledge and themselves following their forerunner to perfection.
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Alijani, R. "Pre-secular Iranians in a Post-secular Age: The Death of God, the Resurrection of God." Comparative Studies of South Asia, Africa and the Middle East 31, no. 1 (January 1, 2011): 27–33. http://dx.doi.org/10.1215/1089201x-2010-049.
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Hick, John. "God and Christianity according to Swinburne." European Journal for Philosophy of Religion 2, no. 1 (March 21, 2010): 25–37. http://dx.doi.org/10.24204/ejpr.v2i1.349.
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In this paper I discuss critically Richard Swinburne’s concept of God, which I find to be incoherent, and his understanding of Christianity, which I find to be based on a pre-critical use of the New Testament.
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Hoffer, Noam. "The Relation between God and the World in the Pre-Critical Kant: Was Kant a Spinozist?" Kantian Review 21, no. 2 (June 1, 2016): 185–210. http://dx.doi.org/10.1017/s1369415416000029.
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AbstractAndrew Chignell and Omri Boehm have recently argued that Kant’s pre-Critical proof for the existence of God entails a Spinozistic conception of God and hence substance monism. The basis for this reading is the assumption common in the literature that God grounds possibilities by exemplifying them. In this article I take issue with this assumption and argue for an alternative Leibnizian reading, according to which possibilities are grounded in essences united in God’s mind (later also described as Platonic ideas intuited by God). I show that this view about the distinction between God’s cognition of essences as the ground of possibility and the actual world is not only explicitly stated by Kant, but is also consistent with his metaphysical picture of teleology in nature and causality during the pre-Critical period. Finally, I suggest that the distinction between the conceptual order of essences embodied in the idea of God and the order of the objects of experience plays a role in the transition into the Critical system, where it is transformed into the distinction between the intelligible and the sensible worlds.
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Sakanaka, M., T. Shibasaki, and K. Lederis. "Improved fixation and cobalt-glucose oxidase-diaminobenzidine intensification for immunohistochemical demonstration of corticotropin-releasing factor in rat brain." Journal of Histochemistry & Cytochemistry 35, no. 2 (February 1987): 207–12. http://dx.doi.org/10.1177/35.2.3491848.
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An optimal fixation method and intensification procedure may be required in brain immunohistochemistry to obtain intense and widespread staining for a specific antigen, in cases where ordinary fixation and conventional immunohistochemistry result in only partial demonstration of the antigen. In the present study of localization of corticotropin-releasing factor immunoreactivity (CRFI) in rat brain, the importance of such intensification is shown. We describe a fixation procedure in which perfusion of rat brain with Bouin's solution is followed by a PBS wash and a further perfusion with either Zamboni's fluid or 4% paraformaldehyde in 0.1 M phosphate buffer (pH 7.4), for subsequent investigation of the detailed localization of CRFI in cerebral cortex and subcortical structures. The cobalt-glucose oxidase-diaminobenzidine (Co-GOD) intensification method has been modified to increase the sensitivity of immunostaining by reducing the concentration of glucose oxidase, which is added to the final incubation solution as a generator of hydrogen peroxide. The use of cobalt acetate instead of cobalt chloride appears to slightly suppress background staining in the Co-GOD method. Combination of the two modified procedures was applied to visualize intense and widespread CRFI in a variety of rat brain regions, including median eminence, cerebral cortex, and central amygdaloid nucleus.
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Wanamaker, C. A. "Philippians 2.6–11: Son of God or Adamic Christology?" New Testament Studies 33, no. 2 (April 1987): 179–93. http://dx.doi.org/10.1017/s002868850002261x.
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Writing more than fifty years ago Ernst Lohmeyer said of Phil 2. 5–11, ‘Dieser Abschnitt gehört zu den schwierigsten Abschnitten der paulinischen Briefe.’ The passing years have only served to confirm his judgment, and in fact Lohmeyer himself did much to shape the terms of reference for the subsequent investigation of this complex passage by his emphasis on its poetic structure, its traditional character, and its conceptual background. Perhaps the most important trend to emerge in the scholarly research of this passage in the last two decades has been the attention given to whether Phil 2. 6–1 1, the supposed poetic piece in the passage, presupposes or contains a reference to the pre-existence of Christ. Up until the 1960s it was generally assumed that the passage referred to Christ's heavenly pre-existence, and thus R. H. Fuller writing in 1965 could declare the occasional attempts at eliminating the idea of pre-existence from the passage a failure. In light of a series of important investigations which have appeared since then, Fuller's pronouncement can no longer be affirmed unreservedly. The momentum of research may in fact be in the opposite direction. J. Murphy-O'Connor, for example, claims that ‘the notion of pre-existence is only part of the Vorverständnis with which exegetes approach the hymn’ rather than a conclusion derived from the careful investigation of the passage and its backgrounds.
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Padil, Moh. "PRE-ESTABLISHED HARMONY: Studi Pemikiran Leibniz Dalam Perspektif al Quran." ULUL ALBAB Jurnal Studi Islam 10, no. 1 (December 26, 2018): 37–54. http://dx.doi.org/10.18860/ua.v10i1.6067.
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Gotfried Wilhem Leibniz (1646-1716) is someone who concentrated his thought on the logical and metaphysical concept. Metaphysical concept believes that the concept of truth in the life of the nature is dominated by the definite balance. It is very interesting when Leibniz’s physical concept is discussed based on the Qur’anic teaching. According to the Qur’anic teaching, the God is alKhaliq, the creator of the universe and human. And the God descends His prophet to inform, to explain, to interpret and to give the directions to implement the Qur’an in the human's life. As long as human’s lives in the world follow the God’s way will reach the save ness and happiness. While according to Leibniz, the society who can not adopt to the cosmos’ rule will be destroyed. According to Qur'an, someone who does not follow the God’s will be destroyed, because the God's word is the guidance for human for reaching taqwa and merciful.
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Ciesielski, Mieszko. "Problem ciągłości istnienia Boga." Studia Europaea Gnesnensia, no. 10 (January 1, 2014): 109–35. http://dx.doi.org/10.14746/seg.2014.10.6.
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The article discusses the issue of eternal existence of God. The author offers an interpretation of selected excerpts from the New Testament, which show God as pre- or ante-eternal but not post-eternal, which means that He is an entity existing without a beginning but having an ultimate end. In order to support the suggested interpretation, the author formulates a philosophical “mercy-based proof for the current non-existence of God”.
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Grupp, Jeff. "Why God Did Not Choose All Souls." Philosophy and Theology 32, no. 1 (2020): 93–117. http://dx.doi.org/10.5840/philtheol2021714137.
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An analysis of Scripture uncovers a new model of God’s election and predestination of souls, which fits under the umbrella of the Calvinist theologies, but where this model involves an answer to the long-standing question of why God chose some, rather than all. It will be explored how before souls were elected (or condemned), God looked at them and knew them in a pre-election state, which God used to predestine each soul in physical reality. This analysis reveals why it could be no other way but where God only would choose some, rather than all souls during the physical embodiment stage of the soul, and the vexing centuries-old Calvinist question of why God elected some not all has an answer.
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Pike, Sarah M. "The Burning Man Festival: Pre-Apocalypse Party or Postmodern Kingdom of God?" Pomegranate: The International Journal of Pagan Studies 13, no. 10 (February 20, 2012): 26–37. http://dx.doi.org/10.1558/pome.v13.i10.26.
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Giulea, Dragoş Andrei. "Simpliciores,Eruditi, and the Noetic Form of God: Pre-Nicene Christology Revisited." Harvard Theological Review 108, no. 2 (April 2015): 263–88. http://dx.doi.org/10.1017/s0017816015000164.
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Carl W. Griffin and David L. Paulsen have shown that anthropomorphism, one of the most popular and equally biblical tenets of ancient Christianity, was spread out not only among thesimpliciores(the simple) of the early ecclesia but also among itseruditi(its educated members), particularly suchdocti(learned) in Stoicism like Tertullian. Following previous researchers, Griffin and Paulsen have also argued that Christian Platonizing authors, starting with Origen in the East and Marius Victorinus in the West, developed a sturdy campaign of promoting the doctrine of an incorporeal God. At a time when the clergy itself was largely conceiving God as a corporeal entity, the Christian Platonists were heavily employing the rhetoric of erudition in order to uphold an anti-anthropomorphist agenda. Other scholars have noticed that Origen of Alexandria was the first (or among the first) to relate the anthropomorphist position to the uneducated members of the Christian community, thesimpliciores. Later on, Cassian, Socrates, Sozomen, and Palladius will communicate the events of the Origenist debate by means of the same distinction betweensimplicioresanderuditi. As Elizabeth A. Clark observes:According to several fifth-century Christian writers—Socrates, Sozomen, and Palladius, all of whom sided with the alleged Origenists—the simple desert Monks were outraged by Theophilus of Alexandria's Festal Letter of 399 that championed God's incorporeality, a position in accord with that of Alexandria's most important theologian, Origen.Griffin and Paulsen equally find several Augustinian pages in which the bishop of Hippo asserts that the “Church'seducated men(docti)” cannot embrace anthropomorphism, and he prefers to portray the less educated Christians as “whimpering babies,” “children,” or possessing a “childishness of mind.”
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Aksoy, Hasan. "The comprehension of god in the Turks in the pre-Islamic period." International Journal of Social Sciences and Education Research 4, no. 2 (May 14, 2018): 275–88. http://dx.doi.org/10.24289/ijsser.411716.
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Sommer, Bettina, and Morten Warmind. "Óðinn from Lejre — or?" Numen 62, no. 5-6 (September 7, 2015): 627–38. http://dx.doi.org/10.1163/15685276-12341396.
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A small statuette of a seated person was discovered in Denmark in 2009. According to the accepted interpretation, this is a representation of the Norse god Óðinn, but the authors of the present article propose that it may instead represent a pre-Christian prophetess, a vǫlva. Regarding the methodology of the identification of divine images, the authors argue that a particular god is not identified by an attribute, but rather created by the said attribute, as only the presence of a particular attribute can define the god. Caution should be taken when attempting to identify any image or icon with a particular god or goddess, especially in the field of Norse archaeology, as clearly identifying attributes are usually missing.
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Watkins, Nathan. "And God Said, “Let There Be Ritual. . . .”." International Bulletin of Mission Research 44, no. 2 (March 21, 2019): 153–63. http://dx.doi.org/10.1177/2396939319837832.
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All human cultures are inclined toward ritualization. This article argues that Genesis 1–3 reveals God as the first cause of that inclination, establishing ritual behavior as a path for humans to safely and productively navigate the darkness and chaos of their fallen time and space. Missiologically, this implies that pre-Christian ritual should not be viewed as a danger to the contextualization process but valued as a window of insight into how that particular people group has been “groping their way toward God,” and as an apparatus designed to help them “reach out and find him” (Acts 17:26–27).
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Hill, Wesley. "Paul and the God of the Gift." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 2 (May 2019): 133–40. http://dx.doi.org/10.1177/1063851219842397.
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John Barclay’s book Paul and the Gift complicates a simple opposition between categories of “history” and “being” when it comes to sketching a Pauline doctrine of God. On the one hand, Barclay sees Paul’s understanding of the divine identity as basically narratival and “actualist”: God defines his character in and through the Christ-event. But by tracing the Pauline and post-Pauline placement of Jesus in a pre-existent eternity and as the agent of creation, Barclay also shows that the patristic and later theological tradition’s deployment of the language of divine essence has real roots in the Pauline tradition as well.
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Stanisavljevic, Jelena, Dragan Djuric, Ljubisa Stanisavljevic, and Pierre Clément. "Analysis of pre-service and in-service views of evolution of Serbian teachers." Archives of Biological Sciences 67, no. 1 (2015): 317–29. http://dx.doi.org/10.2298/abs140505048s.
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We analysed the potential differences between the conceptions of Serbian pre-service and in-service teachers using controlled parameters such as acceptance of the evolution theory. Our sample includes Primary School teachers as well as Secondary School teachers of Biology and of Language. We show that the ideas of pre-service (PreB) and in-service biology teachers (InB) are more evolutionary than those of their colleagues. In contrast, most creationist responses came from the groups of pre-service language (PreL) and pre-service primary teachers (PreP). The agnostic teachers are more evolutionist than other teachers. The more a teacher believes in God and practices religion, the more creationist he or she is, but a great number of teachers who believe in God are evolutionist or simultaneously evolutionist and creationist. There is a positive correlation between evolutionist answers and the attitude that ?Science and religion should be separated?, and ?religion and politics should be separated?.
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TERRETTA, MEREDITH. "‘GOD OF INDEPENDENCE, GOD OF PEACE’: VILLAGE POLITICS AND NATIONALISM IN THE MAQUIS OF CAMEROON, 1957–71." Journal of African History 46, no. 1 (March 2005): 75–101. http://dx.doi.org/10.1017/s0021853704000374.
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The story of freedom fighter Jean Djonteu provides a new approach to the history of Union des populations du Cameroun (UPC) nationalism in the Grassfields and Mungo regions of Cameroon. Within the context of Baham, his village of origin, Djonteu's actions and tracts reveal his politico-spiritual reasons for joining the UPC militia in its revolutionary fight against Franco-Cameroonian state administration. UPC nationalism and village political culture formed a hybrid of political ideologies, or a ‘village nationalism’ articulating UPC anti-colonialism with Grassfields political concepts of nation and sovereignty that pre-dated European occupation. As this articulation disintegrated, Grassfields populations disengaged from state politics and turned inwards towards village political culture and spirituality rekindled by popular involvement in the UPC nationalist movement.
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Weiss, Dov. "The Rabbinic God and Mediaeval Judaism." Currents in Biblical Research 15, no. 3 (June 2017): 369–90. http://dx.doi.org/10.1177/1476993x17698060.
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From the earliest stages of Wissenschaft des Judentums, scholars of Judaism typically read statements about God in the classical sources of Judaism with a mediaeval philosophical lens. By doing so, they sought to demonstrate the essential unity and continuity between rabbinic Judaism, later mediaeval Jewish philosophy and modern Judaism. In the late 1980s, the Maimonidean hold on rabbinic scholarship began to crack when the ‘revisionist school’ sought to drive a wedge between rabbinic Judaism, on the one hand, and Maimonidean Judaism, on the other hand, by highlighting the deep continuities and links between rabbinic Judaism and mediaeval Jewish mysticism (Kabbalah). The revisionist scholars regarded rabbinic Judaism as a pre-cursor to mediaeval Kabbalah rather than mediaeval Jewish philosophy. This article provides the history of scholarship on these two methods of reading rabbinic texts and then proposes that scholars adopt a third method. That is, building on the work of recent scholarship, we should confront theological rabbinic texts on their own terms, without the guiding hand of either mediaeval Jewish framework.
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Gomes, Alan W. "The Rapture of the Christ: The “Pre-Ascension Ascension” of Jesus in the Theology of Faustus Socinus (1539—1604)." Harvard Theological Review 102, no. 1 (January 2009): 75–99. http://dx.doi.org/10.1017/s0017816009000042.
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In this essay I examine a rather quirky and possibly novel teaching of Faustus Socinus (1539—1604): what George H. Williams calls a “pre-Ascension ascension” (hereafter PAA) of Christ into heaven. Faustus claimed that this bodily ascent into heaven took place before Christ's final visible ascension to heaven some time between his baptism and the commencement of his earthly teaching ministry. The theory states in brief that Christ, “after he was born a human, and before he began to discharge the office entrusted to him by God, his own Father, … was in heaven, and abode there for some time.” Christ took this heavenly sojourn “that he might hear from God himself and … see in his very presence what he was soon to proclaim and reveal to the world in God's own name.”1 In another place Socinus states that Jesus, “after his birth from the virgin, and before he announced the gospel, was raptured into heaven (in caelum raptus fuerit). There he learned from God himself what he was to reveal to the human race.”2
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Jędrzejewski, Sylwester. "Koncepcje mesjańskie judaizmu po deportacji babilońskiej." Ruch Biblijny i Liturgiczny 57, no. 3 (September 30, 2004): 173. http://dx.doi.org/10.21906/rbl.513.
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Dramatic events of year 587/586 triggered off a new way of thinking of Israelites over their history. It helped to think about resurrection not only in a traditional way – a ruler from the House of David, the King–Messiah and the Shepherd–Messiah. The lacks of political independence made people think of a new Kingdom. They were looking for a nationalist Messiah, who would realistically restore the kingdom of David and Salomon. The Son of Man, through his deep relationship with God, expressed a longing for ideal Kingdom, where God can reign. The Messiah, just and chosen by God, would represent those, who saw Israel as a great Kingdom of Israel, perfectly keeping the Law and living in peace. The Son of God, mysterious pre-existent Messiah, represents those, who yearn for a new and great leader, who is supported by almighty God and who would restore a worldly, wonderful Kingdom.
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Murashkin, M. "God as a state of divine proto-Rican (pre-Ukrainian) civilization and modernity." Ukrainian Religious Studies, no. 67 (May 28, 2013): 116–23. http://dx.doi.org/10.32420/2013.67.316.
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Formulation of the problem. The clock of antiquity "to our era" is full of values in the occurrence of the pre-Ukrainian religious culture. Therefore, there is a need to manifest the foundations of the Divine. Analysis of recent research and publications. Ukrainian religious scholars, while actualizing the national scientific heritage, see the continuation of their culture in the cultures of other peoples (works by V. Shayan).The purpose of this publication is seen in the search for possible guidelines for determining the essence of the Divine as a certain experiencing equilibrium in human condition.
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Hardy, Clarence E. "“No Mystery God”: Black Religions of the Flesh in Pre-War Urban America." Church History 77, no. 1 (March 2008): 128–50. http://dx.doi.org/10.1017/s0009640708000012.
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Cervantes-Ortiz, Leopoldo. "God, the Trinity, and Latin America Today." Journal of Reformed Theology 3, no. 2 (2009): 157–73. http://dx.doi.org/10.1163/156973109x448715.
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AbstractThis essay tries to show the diverse ways in which it is possible to refer to the Christian Trinity inside the Latin American culture. An example is given—the Mexican culture—where Christian beliefs are continuously changing under the impact of certain ideas and practices from the postmodern mind. Contemporary Latin American cultures are a mixture of pre-modern, modern, and post-modern elements. The belief in the Trinity is a product of these elements and expresses social, political, and ideological transformations. The traditional, dogmatic, Christian teaching of the Trinity is not the main source for comprehension in that situation. Indeed, theological education has not brought enough explanation of the better form to actualize these types of beliefs. Both Catholic and Protestant theologies need a fresh approach to this problem.
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Nguyen, Tho Ngoc. "When the Sage Becomes a “God”." Asian Studies 8, no. 2 (May 20, 2020): 17–50. http://dx.doi.org/10.4312/as.2020.8.2.17-50.
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Southern Vietnam’s tradition has been mainly built on Confucian ideology, although it is a transformed one. There have been two types of Confucianism in the region: state-sponsored and mass Confucianism. During the period of the late nineteenth and early twentieth centuries, under harsh colonial rule, a number of messianic religious movements emerged. The Minh Đức Nho giáo Đại đạo sect (MĐNGĐĐ, founded in 1932 in Trà Vinh province) is one such movement. The sect takes Confucian norms and values as its basic platform and further acculturates and transforms the philosophical values and rituals of Buddhism, Daoism, and Caodaism, as well as popular religions, to consolidate its settings.This article uses fieldwork––survey data and written documents––and applies historical particularism and acculturation theories, as well as the concepts of “standardization” and “de-standardization” by Watson (1985), to generalize the birth and features of MĐNGĐĐ in the local context. The study provides a comprehensive means to access the history of social thought in pre-modern Vietnam and possible principles of Confucian propagation and transformation in the country. The study finds that Confucianism may easily transform into a religious institution if the civilizing missions of local elites are missing.
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Murashkin, Mykhailo G. "Human philosophy and the pre-Ukrainian origins of the divine." Ukrainian Religious Studies, no. 45 (March 7, 2008): 11–17. http://dx.doi.org/10.32420/2008.45.1890.
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The formulation of the problem in the general form boils down to the fact that myths such as "See", "Wild", "Miracle", "God", "Dazhbog", "Strybog" are densely scattered in Pro-Ukrainian mythology, religion, folklore. These mythologists are necessarily human, even if they describe the cosmogonic picture of the world.An analysis of recent research and publications has established an anthropological approach to understanding the phenomenon of religion.The formulation of the goals of the article is to link all the terms-mythologists listed above to a single whole with a focus on understanding the essence of man.
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du Toit, Cornel W. "Human Freedom and the Freedom of Natural Processes: On Omnicausality, A-Causality and God’s Omnipotence." Religion & Theology 20, no. 1-2 (2013): 36–59. http://dx.doi.org/10.1163/15743012-12341254.
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Abstract The article traces the development of causality in physical science and examines its functioning in theology, as well as its demand for a different approach to power, especially the omnipotence and omnicausality of God. The three main phases in the development of causality is briefly mentioned with special reference to some applicable notions of Hume, Newton and Kant. Some examples are given of developments that contributed to the erosion of the causality concept in the sciences during the nineteenth century. The possibility of thinking of God in a-causal terms is proposed. The idea of an omni-causal God is build upon a pre-modern monarchical view. The question whether the importance of God as an omni-causal agent forms part of our regulative thinking, is dealt with. Special attention is given to the way Karl Barth interprets our knowledge of God as well as God’s power. We take the stance that the idea of God’s omnipotence does not imply his omnicausality. This implies that he respect the freedom (autopoeticism) of nature as he respect the freedom of humans. This stance obviates the need to prove God as the magical force in or behind natural and physical events. The action of God is seen on the consequential side of events and not on its causal side.
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Ziporyn, Brook. "The Importance of Being God-Less: The Unintended Universe and China’s Spiritual Legacy." Journal of Chinese Philosophy 41, no. 5 (March 3, 2014): 686–708. http://dx.doi.org/10.1163/15406253-04105011.
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The idea of a nous as arche, of a single purposive rational mind that creates the world or otherwise accounts for the world being as it is, has dominated most Western thought in one form or another since it was proposed by Plato, quoting Socrates, quoting Anaxagoras, in the Phaedo, particularly in the form given it in monotheist religions and theologies and, less explicitly but still powerfully, in their secular aftermaths. Each of the dominant traditions in pre-modern China is however “God-less” in the sense of lacking just this conception. This article takes a look at the forms of God-less religiousness developed in these traditions, as a way of recovering some of the ethical and epistemological alternatives obscured by the idea of God idea in monotheistic cultures.
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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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Yong, Peter. "God, Totality and Possibility in Kant'sOnly Possible Argument." Kantian Review 19, no. 1 (January 31, 2014): 27–51. http://dx.doi.org/10.1017/s1369415413000289.
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AbstractThere has been a groundswell of interest in the account of modality that Kant sets forth in his pre-CriticalOnly Possible Argument. Andrew Chignell's reconstruction of Kant's theistic argument in terms of what he calls ‘real harmony’ has aprima facieadvantage in that it appears to be able to block the plurality objection (namely, that even if every modal fact presupposes some ground, this does not entail that all modal facts share the same ground). I argue that it is both textually and philosophically problematic to interpret Kant's argument in terms of real harmony. Then, I set forth an alternative response to the plurality objection which does not require the adoption of the problematic notion of real harmony. Instead, I argue that the objection can be overcome by observing that the argument seeks to ground modal facts as a totality and that, according to Kant, such relations can be accounted for only by their schematization in a single intellect.
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Nikonov, Vadim V., and Ivan V. Sidorov. "Teaching of the law of god in the zemstvo primary schools in Gzhel folk craft in the 1880s." Problems of Modern Education (Problemy Sovremennogo Obrazovaniya), no. 2, 2020 (2020): 118–26. http://dx.doi.org/10.31862/2218-8711-2020-2-118-126.
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The article deals with the teaching of the Law of God (Religious Education) in the primary schools of Gzhel traditional folk craft at the end of the XIX century, located on the territory of Bogorodsky district of Moscow province. The Law of God was a compulsory subject in all primary and secondary schools of pre-revolutionary Russia, and the process of developing the most effective methods of its teaching in primary rural schools took place at the end of XIX century. The article shows how Bogorodskaya Zemstvo Council participated in the development of primary education in the County, and what actions it took.
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ROGERS, KATHERIN A. "Augustine's compatibilism." Religious Studies 40, no. 4 (October 26, 2004): 415–35. http://dx.doi.org/10.1017/s003441250400722x.
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In analysing Augustine's views on freedom it is standard to draw two distinctions; one between an earlier emphasis on human freedom and a later insistence that God alone governs human destiny, and another between pre-lapsarian and post-lapsarian freedom. These distinctions are real and important, but underlying them is a more fundamental consistency. Augustine is a compatibilist from his earliest work on freedom through his final anti-Pelagian writings, and the freedom possessed by the un-fallen and the fallen will is a compatibilist freedom. This leaves Augustine open to the charge that he makes God the ultimate cause of sin.
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Hartman, Robert J. "Heavenly Freedom and Two Models of Character Perfection." Faith and Philosophy 38, no. 1 (January 1, 2021): 45–64. http://dx.doi.org/10.37977/faithphil.2021.38.1.4.
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Human persons can act with libertarian freedom in heaven according to one prominent view, because they have freely acquired perfect virtue in their pre-heavenly lives such that acting rightly in heaven is volitionally necessary. But since the character of human persons is not perfect at death, how is their character perfected? On the unilateral model, God alone completes the perfection of their character, and, on the cooperative model, God continues to work with them in purgatory to perfect their own character. I argue that although both models can make sense of all human persons enjoying free will in heaven on various assumptions, the cooperative model allows all human persons in heaven to enjoy a greater degree of freedom. This consideration about the degree of heavenly freedom provides a reason for God to implement the cooperative model.
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Kaplony, Andreas. "Comparing Qurʾānic Suras with Pre-800 Documents." Der Islam 95, no. 2 (November 8, 2018): 312–66. http://dx.doi.org/10.1515/islam-2018-0026.
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Abstract The dominant formal document type of preserved Arabic pre-800 documents shows a characteristic tripartite structure: in between the invocation and the long main part, there is a self-referring title hādhā kitāb min fulān ʾilà fulān, “The following is a writ from so-and-so to so-and-so.” The Suras of the Qurʾān have the same tripartite structure, but instead of the title can have one of six other options: an oath, a hymn, a reference to an eschatological event, an admonishment, a question, or a threat (or curse). We conclude that the Umayyad officials compiling the Qurʾān wrote the Qurʾān down as a collection of autonomous Suras. A close look at the major Qurʾānic terms used for God (allāh, rabb al-ʿālamīn, and al-raḥmān) and for Heaven and Hell shows a hegemonic terminology to be found in most Suras, and two minority terminologies – with which the Mysterious Letters are correlated – found in two groups of Suras only. We conclude that prior to the compilation of the Qurʾān, the mostly oral transmission of its texts allowed, if not encouraged, their wording to grow apart.
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Burns, Robert M. "The Divine Simplicity in St Thomas." Religious Studies 25, no. 3 (September 1989): 271–93. http://dx.doi.org/10.1017/s0034412500019855.
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In the Summa Theologiae ‘simplicity’ is treated as pre–eminent among the terms which may properly be used to describe the divine nature. The Question in which Thomas demonstrates that God must be ‘totally and in every way simple’ (1.3.7) immediately follows the five proofs of God's existence, preceding the treatment of His other perfections, and being frequently used as the basis for proving them. Then in Question 13 ‘univocal predication' is held to be ‘impossible between God and creatures’ so that at best ‘some things are said of God and creatures analogically’ because of the necessity of using ‘various and multiplied conceptions’ derived from our knowledge of created beings to refer to what in God is simple for ‘the perfections flowing from God to creatures… pre–exist in God unitedly and simply, whereas in creatures they are received divided and multiplied’ (1.13.5). In line with this, in the De Potentia Dei the treatment of analogical predication is integrated into that of ‘the Simplicity of the Divine Essence’ (Q 7). Moreover, it lies at the root of Thomas's rejection of any possibility of a Trinitarian natural theology such as, for instance, St Anselm or Richard of St Victor had attempted to develop, on the grounds that ‘it is impossible to attain to the knowledge of the Trinity by natural reason’ since ‘we can know what belongs to the unity of the essence, but not what belongs to the distinction of the persons’ (1.32.1). Even modern minds sympathetic to Thomas have clearly found it difficult to understand his concern for the divine simplicity: in his Aquinas Lecture Plantinga speaks for many in stating that it is ‘a mysterious doctrine’ which is ‘exceedingly hard to grasp or construe’ and ‘it is difficult to see why anyone should be inclined to accept it’. Not surprisingly, therefore, some of the most widely read twentieth–century commentators on Aquinas have paid little attention to it. Increased interest has recently been shown in it, but a number of discussions pay insufficient attention to the historical context out of which Thomas's interest in the doctrine emerged, and consequently tend to misconstrue its nature.
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Pigin, Alexander. "POETICS OF LIKENESS IN ANCIENT RUSSIAN HAGIOGRAPHY: ALEXANDER OSHEVENSKY VS ALEXIS THE MAN OF GOD." Проблемы исторической поэтики 19, no. 1 (February 2021): 39–54. http://dx.doi.org/10.15393/j9.art.2021.8642.
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The article offers a comparative analysis of two hagiographic works — the ancient Russian Life of Alexander Oshevensky (XVI century) and the Byzantine Life of Alexis the Man of God, known in ancient Russia since the pre-Mongol era. The author attempts to substantiate the hypothesis that Alexis the Man of God served as one of the hagiographic prototypes of Alexander Oshevensky. The connection between these saints was initially pointed out by the famous Russian hagiologist Nikodim (Kononov), who included in his akathist to Alexander Oshevensky (1897) the likening of Saint Alexander to Alexis the Man of God. The association with Alexis the Man of God is instigated by the worldly name of Alexander Oshevensky — Alexis, or Alexey (the Saint was born on March 17, on the day of memory of ‘the Man of God’). The two Lives share common hagiographic topoi, the textual proximity of mothers’ cries, and so on. The fates of hagiographic characters who had left their relatives, but subsequently returned to them (one as a fool, the other as a monk), are also similar. At the same time, the family theme is resolved in two Lives in different ways: while the ‘Man of God’ remains indifferent to the grief of his relatives, Alexander Oshevensky is portrayed both as a perfect monk and as a loving son. The article also considers the Life of Alexander Oshevensky in the context of other ancient Russian literature works.
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Davis. "Tracing Modernism's Secret Theological Pre-history: Ian Cooper's The Near and Distant God." Journal of Modern Literature 35, no. 1 (2011): 196. http://dx.doi.org/10.2979/jmodelite.35.1.196.
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Reich, K. Helmut. "Some German (Pre-) Adolescents' Views on the Importance of Friends and God: A Pilot Study." Journal of Christian Education os-46, no. 3 (December 2003): 47–61. http://dx.doi.org/10.1177/002196570304600305.
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Lenders, H. J. Rob, and Ingo A. W. Janssen. "The Grass Snake and the Basilisk: From Pre-Christian Protective House God to the Antichrist." Environment and History 20, no. 3 (August 1, 2014): 319–46. http://dx.doi.org/10.3197/096734014x14031694156367.
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Widiarti, Ruly, Ni Gusti Ayu Agung Nerawati, and Poniman. "TRADISI SEDEKAH BUMI DI CANDI HINDU RAMBUT MONTE DESA KRISIK KECAMATAN GANDUSARI KABUPATEN BLITAR." Jurnal Penelitian Agama Hindu 2, no. 1 (May 28, 2018): 451. http://dx.doi.org/10.25078/jpah.v2i1.503.
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<p><em>The religiosity of agrarian society, especially in Java is closely related to the profession that is carried by the society. Public relations are very close to nature, because their survival depends on natural products, both in agriculture and livestock. This can be proved by the existence of some kind of ceremony of salvation conducted by the agrarian society to God Almighty, as a form of gratitude for His grace. Welfare is a gift from God, therefore it is deemed necessary to perform a ceremony of thanks or salvation to nature. Tradition of Sedekah Bumi is implemented by the people of Krisik Village as a form of homage to God Almighty and the ancestors who have opened the land which is accompanied by a folk feast enthusiastically followed by all the people of Krisik Village. Especially for Krisik hamlet held in the Hindu temple Rambut Monte. The existence of this Sedekah Bumi Tradition has a unique historical background that is interesting to study. The function of this tradition is social function, religious function, entertainment function and economic function. It also contains several meanings, namely cultural meaning, meaning sincerity, social meaning and the meaning of liberation.<strong></strong></em></p><pre><em> </em></pre>
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Peno, Zdravko. "Sophia - the truth about the pre-eternal logos or a beautiful fairytale about the “The world’s ideal personality”." Zbornik Matice srpske za drustvene nauke, no. 164 (2017): 697–710. http://dx.doi.org/10.2298/zmsdn1764697p.
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Sophia - the Wisdom of God - is an important theme in ?Russian religious renaissance?, which encompassed many Russian intellectuals by the end of 19th and the beginning of 20th century. Particularly important figure among them was Pavel Florensky, nicknamed ?Russian Leonardo Da Vinci?, who was a priest of great erudition and expert in patristic theology. However, Pavel Florensky?s and other Russian thinkers? efforts to develop the theme of Sophia in accordance to the Fathers of the Church does not mean that they were trying to find evidence for the existence of Sophia in patristic literature; they were actually trying to prove that this teaching had always existed in theological tradition. One might confidently claim that Florensky?s theology of Sophia was not an essential contribution to Christian faith and theology. Florensky?s distancing from patristic Christology and his emphasizing of the idea of sophianity in iconology produced an incorrect definition of Christian identity among the sympathizers of this teaching. In the very essence of sophianism there is the idea of sophianity that, when combined with the idea of absolute unity, transforms into pluripotent pansophianism. According to George Florovsky, this approach was an esthetic temptation for Russian theology. The idea of sophianity was also criticized by Saint John of Shanghai, Florensky?s contemporary, who claimed that, for sophianists, Theotokos and Saint John the Baptist, depicted in deesis of the Church of Sophia in Novgorod, were almost as necessary for the salvation of mankind as was the Son of God. Theotokos and John the Baptist are followed by the remainder of humanity, and all of them, ?according to the measure of their own sophianity?, occupy corresponding places in the ?ideal person of humanity?. For sophianists, accomplishing unity with God means accomplishing identity of sophianity, and not accomplishing theosis in real unity with Christ in the Eucharist.
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Gillespie, Susan D., and Rosemary A. Joyce. "Deity Relationships in Mesoamerican Cosmologies." Ancient Mesoamerica 9, no. 2 (1998): 279–96. http://dx.doi.org/10.1017/s0956536100001991.
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AbstractThe study of deity images in pre-Columbian Mesoamerican artworks and pictographic texts has been dominated by a concern to classify them for identification of the individual gods. The usual approach has been taxonomic classification, emphasizing the attributes consistently shared by various images to distinguish them as members of a single class (i.e., a single deity). However, identifying criteria are shared by more than one deity class, and the desired consistency in a set of traits for class membership has never been realized, such that scholars still disagree as to the proper identification of these images. This study takes a different approach, by examining the relationships among gods manifested in both imagery and text. It focuses on the Maya God L, who shares some identifying features with God M and also shares certain contexts with the God Bolon Yokte. These associations reflect their spatiotemporal alignments, with God L representing the stability of the primordial cosmic center, whereas Gods M and Bolon Yokte are “travelers” who move within the periphery. From these relationships we begin to explain not only the fluidity of deity imagery, but also how deities served as metaphoric representations of dynamic social and cosmic processes.