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Gabeev, Valery V. "THE RELIGIOUS MEANING OF TRANSCENDENCE." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (December 27, 2023): 6–13. http://dx.doi.org/10.18522/2687-0770-2023-4-6-13.
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The article is devoted to the consideration of the concept “transcendence” in history of philosophy. The research has led to the idea that transcendence has always had a religious meaning - explicit or implicit. In the Ancient philosophy, this concept denoted the ascent to the Highest Good. Although the Good was synonymous with the “God of philosophers”, which did not require prayerful veneration and cult actions, transcendence itself was considered by philosophers by analogy with a religious cult, since it assumed a carefully prepared and diligently executed system of actions, aimed at establishing a connection with the transcendent reality and related to the transformation of personality. In the Middle Ages, transcendence was also understood as a conscious transformation of a person in order to gain the highest level of being. But among scholastics the idea of the leading role of the intellect in transcendence arose, and in the philosophy of the Renaissance and Modernity it was developed and has found its maximum expression in the philosophy of Kant. In existentialism, which was the antithesis of neothomistic metaphysics, the Christian understanding of transcendence, as the movement of a person to God, became one of the subjects of criticism. However, religious existentialism combined the existentialist search for the true being of man with the Christian understanding of the transcendent as the sphere of absolute being or God and, thereby, returned the concept of “transcendence” to its religious meaning.
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Banda, Collium. "God as a Servant of Magic? The Challenge of the Impersonalisation of God in Neo-Pentecostal Prophetic Responses to Human Agency and Transcendence in Africa." Religions 13, no. 10 (October 17, 2022): 975. http://dx.doi.org/10.3390/rel13100975.
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This article is a Christian theological evaluation of African neo-Pentecostal prophets’ (ANPPs) projection of God as a servant of prophetic rituals in their solutions to poor human agency (power to act) and transcendence (power to overcome) in Africa. Instead of propagating a personal relational God who transforms the poor and empowers their agency and transcendence by personally engaging with them, ANPPs propagate a God who works by ritual manipulation. The main question answered in the article is: what is the notion of God that informs and guides the ANPPs’ engagement with human agency and transcendence in Africa? The question is answered by first presenting a framework of God’s personality. The ANPPs’ impersonalized view of God is described. The basis of the impersonalisation of God in ATR is presented. The vulnerability of human agency and transcendence as a result of the impersonalisation of God is described. The article closes by proposing how a personal Trinitarian view of God rejects the ANPP impersonalisation of God and describes how the Trinitarian view can assist in addressing the problem of human agency and transcendence among poor Africans. The contribution of the article lies in challenging ANPPs to desist from addressing poor human agency and transcendence in Africa by propagating a version of God who is a servant of magical rituals instead of a relational God who is personally involved with the poor to empower them to overcome the hindrances to their human flourishing.
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Sabatino, Charles J. "No-God: Reflections on Masao Abe's Symbol of God As Self-Emptying." Horizons 29, no. 1 (2002): 64–79. http://dx.doi.org/10.1017/s0360966900009725.
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ABSTRACTBuddhist thinking centers not on a transcendent God, but on the nothingness and emptiness of Sunyata. Nevertheless, Masao Abe's reflections on the symbol of God as self-emptying can enhance our understanding of what God means. Abe interprets the self-humbling and self-sacrificing act of Jesus as a manifestation that God has vacated the transcendence of otherness in becoming world. These reflections allow us to consider a religious perspective that centers not on God, but on world and the continuum of living-dying-relatedness that represents the reciprocal and mutual interrelatedness that is world. In being returned to world, we are invited to participate in the original and originating activity of God as giving of self in compassion to one another. God is to be experienced not as a transcendent center, but as the fundamental meaning of world and its context of interrelatedness.
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De Anna, Gabriele. "Value, Transcendence and Analogy." European Journal for Philosophy of Religion 10, no. 2 (June 12, 2018): 105–29. http://dx.doi.org/10.24204/ejpr.v10i2.1999.
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Current naturalistic accounts of value face the problem of explaining the normative constraints that value impose on agents. Attempts to solve this problem have progressively relaxed the strictness of naturalistic requirements, up to the point of seeking theistic solutions. However, appeals to God are also problematic, since it is questionable that a relevant notion of God is conceivable at all: if God is wholly other He cannot matter for our choices and if He is a being among natural beings He cannot explain our normative constraints. Engaging a discussion with Fiona Ellis’ treatment of the problem, this essay sketches an account of transcendence, which vindicates the conceivability of a notion of God suitable for the explanation of value. The proposal rests on the possibility of transcendental arguments based on analogy.
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Wendte, Martin. "Transcendence and Self-Transcendence: On God and the Soul." Ars Disputandi 6, no. 1 (January 2006): 64–67. http://dx.doi.org/10.1080/15665399.2006.10819907.
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Strand, Svein E. "Transcendence Descended." Mission Studies 31, no. 1 (February 26, 2014): 44–59. http://dx.doi.org/10.1163/15733831-12341308.
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Abstract Our worldview, the basic assumptions of and for reality, strongly influences our perception of the Gospel. Thirty years ago Paul G. Hiebert wrote about the excluded middle, arguing that his “Western” assumptions of reality prevented him from grasping the spiritual world he faced as a missionary to India. This article, written thirty years later, argues that in parts of Europe there is, rather than an exclusion of the middle, an increasing tendency to exclude the top. That is to say, there is a greater opening for spiritual realities than we saw a few decades ago, but there is also an increased reluctance to accept spiritual absolutes. There is no authority on the top of the hierarchy. A parallel to a religiosity with an excluded top is seen in the immanentist religious culture found in Japan, where God is not easily seen as transcendent from the creation. The article makes use of worldview theory and insights from Japanese culture in its argument for “transcendence descended” – that God is increasingly limited to the immanent sphere.
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Diagne, Souleymane Bachir. "Time, Transcendence in Islamic Thought and an Embrace of “Catholic Modernity”." NTT Journal for Theology and the Study of Religion 75, no. 3/4 (September 1, 2021): 429–40. http://dx.doi.org/10.5117/ntt2021.3/4.006.diag.
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Abstract Taylor characterizes Western modernity as being very inhospitable to the transcendent, yet also as opening an opportunity for a renewed engagement with the transcendent from within modernity. This debate is also vivid in Islam and I will reconstruct it by focusing on the concept of time (dahr). Some strains in Islam condemned the posture of maximizing the “flourishing of life” within the limits of (a life)time as dahriya because it would, in their eyes, constitute a rejection altogether of the transcendent. This position was seen as the quintessence of “the philosophers” (al Ghazali) and of Western modernity (al Afghani). Opposing this view, I will then explain how and why I can make a rapprochement between Charles Taylor’s proposal of a “Catholic modernity” and Islamic modernity through the lenses of Muhammad Iqbal’s philosophy of time. Through his analysis of the hadith “Do not vilify time, because time is God,” Iqbal shows that time (dahr) should not be considered as the antithesis of transcendence, but that in time, from within dahr, transcendence is present: in “creative evolution” (Bergson), life is not enclosed in immanence, but on the contrary God is manifesting himself under his name dahr.
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STEPANYAN, Andranik. "Critical Remarks on the Theoretical Significance of Vahanian’s Death of God Theology (Brief Review)." WISDOM 9, no. 2 (December 25, 2017): 56–66. http://dx.doi.org/10.24234/wisdom.v9i2.190.
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The aim of this article is to briefly present and analyse in the context of radical theology the theoretical significance of Gabriel Vahanian’s death of God theology from the theological, philosophical and cultural viewpoints. Gabriel Vahanian was a French-Armenian distinguished theologian who played a significant role in the western religious, theological-philosophical thought. The main idea of Vahanian is that the death of God is a cultural phenomenon. God himself is not dead, but men’s religious and cultural perceptions about God are dead as modern man has lost the sense of transcendence and the presence of transcendent God. That is, the death of God means his absence in the modern world. The existence of God and his reality are not self-sufficient realities anymore but are irrelevant for modern people, hence dead.
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Hanafi, Hassan. "The Revolution of The Transcendence." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 1, no. 2 (December 22, 2011): 23. http://dx.doi.org/10.20871/kpjipm.v1i2.12.
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Contrary to the general and common idea that Islam etymologically means submission, surrendering, servitude or even slavery, this paper tries to prove just the opposite, that Islam is a protest, an opposition and a revolution. The term Aslama, in fact, is ambiguous. It means to surrender to God, not to yield to any other power. It implies a double act : first, a rejection of all non-Transcendental yokes; and second, an acceptance of the Transcendental Power. Islam, by this function, is a double act of negation and affirmation. This double act is expressed in the utterance “I witness that there is no god except the God.”
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Bracken, Joseph A. "Panentheism from a Trinitarian Perspective." Horizons 22, no. 1 (1995): 7–28. http://dx.doi.org/10.1017/s0360966900028917.
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AbstractClassical models of the God–world relationship tend to emphasize the transcendence of God at the expense of God's immanence to the world of creation. Neo-classical or process-oriented models, on the other hand, tend to emphasize the immanence of God within the world process at the expense of the divine transcendence. Using the distinction originally made by Thomas Aquinas between person and nature within the Godhead, the author offers a modified process-oriented understanding of the God–world relationship in which the transcendence of the triune God to creation is assured but in which creatures derive their existence and activity from the divine nature or ground of being along with the divine persons. Ultimate Reality, therefore, is not God in a unipersonal sense, nor the three divine persons apart from creation, but a Cosmic Society of existents, both finite and infinite, who are sustained by one and the same underlying principle of existence and activity.
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Sours, Michael. "Immanence and Transcendence in Divine Scripture." Journal of Bahá’í Studies 5, no. 2 (March 1, 1992): 13–56. http://dx.doi.org/10.31581/jbs-5.2.438(1992).
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Various anthropomorphic and naturalistic symbols are used in biblical, quranic, and Baha'i scriptures to depict theophanies--the appearance of God and the divine in the realm of creation. Many of the same theophanic symbols that appear in biblical and quranic scriptures are used in the writings of Baha'u'llah to communicate Baha'u'llah's own divinity and to connect His ministry with past rdemptive history. Such symbols include and "angel," "fire," and the prophets' claims to be God incarnating symbolically the "face" or "voice" of God. This article examines the theological significance of some of these symbols, giving special emphasis to how thet are used by Baha'u'llah to convey the immanence or transcendence of God and to create continuity between His own revelation and past revelations.
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Cooke, Maeve. "Transcendence in Postmetaphysical Thinking. Habermas' God." European Journal for Philosophy of Religion 11, no. 4 (December 20, 2019): 21. http://dx.doi.org/10.24204/ejpr.v11i4.2685.
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Habermas emphasizes the importance for critical thinking of ideas of truth and moral validity that are at once context-transcending and immanent to human practices. in a recent review, Peter Dews queries his distinction between metaphysically construed transcendence and transcendence from within, asking provocatively in what sense Habermas does not believe in God. I answer that his conception of “God” is resolutely postmetaphysical, a god that is constructed by way of human linguistic practices. I then give three reasons for why it should not be embraced by contemporary critical social theory. First, in the domain of practical reason, this conception of transcendence excludes by fiat any “Other” to communicative reason, blocking possibilities for mutual learning. Second, due to the same exclusion, it risks reproducing an undesirable social order. Third, it is inadequate for the purposes of a critical theory of social institutions.
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Roszak, Piotr, and Tomasz Huzarek. "Seeing God. Thomas Aquinas on Divine Presence in the World." Bogoslovni vestnik 79, no. 3 (2019): 739–49. http://dx.doi.org/10.34291/bv2019/03/roszak.
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Abstract: How to recognize the presence of God in the world? Thomas Aquinas' proposition, based on the efficient, exemplary and intentional causality, including both the natural level and grace, avoids several simplifications, the consequence of which is transcendent blindness. On the one hand, it does not allow to fall into a panentheistic reductionism involving God into the game of His variability in relation to the changing world. The sensitivity of Thomas in interpreting a real existing world makes it impossible to close the subject in the ''house without windows'', from where God can only be presumed. On the other hand, the proposal of Aquinas avoids the radical transcendence of God, according to which He has nothing to do with the world.
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May, Andreas. "Imago Dei and Soul." KAMASEAN: Jurnal Teologi Kristen 5, no. 1 (June 17, 2024): 1–18. http://dx.doi.org/10.34307/kamasean.v5i1.279.
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Today, it is highly controversial in Western societies, that humans are made in the image of God (“imago Dei”). This article is looking for a unique feature of man that can justify his special position. The methodological approach consists of contrasting research results and social developments documented in current publications with modern theological and philosophical publications. Our intelligence and the fact that we are self-aware are no longer sufficient as a unique human feature, because biology, palaeoanthropology and computer technology call it into question. This article shows that the soul remains the unique feature of the human being. But often no clear distinction is made between the transcendent soul and the immanent mind. The article therefore emphasises that the soul is transcendent, eternal and a gift of God from transcendence. In order to achieve this, we must abandon the bipartition of man into body and soul and accept the tripartite division of man into body, mind and soul. The transcendence of the soul provides us with a justification for why humans and only humans are “imago Dei”. This gives us a basis for claiming the right of every human being for life and personal realisation.
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Gołębiewska, Maria. "Patheticness and the Mundane Phenomenalisation of Transcendence according to Kierkegaard." Open Theology 5, no. 1 (January 1, 2019): 332–46. http://dx.doi.org/10.1515/opth-2019-0026.
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Abstract Referring to the Platonic division between the transcendent and the immanent world as but a manifestation of the former, Søren Kierkegaard grasped the phenomenal character of the earthly world. According to Kierkegaard, in Transcendence, God is, and the transcendent Ideas exist as patterns of beings given to us in temporality, the fontal phenomenal character of which (as manifestations) intertwines with the real mundane ontological character. Kierkegaard argued against the Hegelian theory of dialectics, as well as the pathos theory, presenting dialecticity and patheticness as two ways in which the existing subject refers to the immanent world of temporality and the spiritual realm of Transcendence. The process of phenomenalisation, accomplished along with the existence of all earthly beings, is accompanied by a singular, subjective response of each individual to the immanent world. This response assumes the form of a dialectical balanced reaction, or a pathetic, hyperbolic, in the aesthetic, ethical and religious stages of individual existence (in the religious stage, it is a response to the world of Transcendence). The paper is dedicated to discussing the relations of the process of the phenomenalisation of Transcendence to its individual, religious responses, particularly the relations to the pathetic type of religious response, as indicated by Kierkegaard.
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Petrov, George Daniel, and Andrei-Dragoș Zagan. "Experiencing living in God through uncreated divine energy." Technium Social Sciences Journal 38 (December 9, 2022): 685–89. http://dx.doi.org/10.47577/tssj.v38i1.7981.
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The transcendence of God requires that human spirituality seeks to experience it, through accessible, intelligible means, but constantly aware of the fact that the inexpressible cannot be expressed. The correct relation of the human to the divine transcendence is the foundation of what we call apophatic theology, the theology that defines God as being beyond the human capacity for knowledge.
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Stoker, W. "God in de (Post)moderne cultuur - George Steiner over transcendentie in kunst en cultuur." Verbum et Ecclesia 29, no. 2 (November 17, 2008): 475–91. http://dx.doi.org/10.4102/ve.v29i2.44.
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God in the (Post modern culture – George Steiner on transcendence in art and cultureIn his 1989 study Real Presences the well-known philosopher and literary scholar George Steiner argues that there is a crisis in philosophy, art and literature. The contract between word and world has been broken, whereby we can no longer make any assertions about human beings and the world. Communication thus becomes problematic. The (post)modern world has become nihilistic. Steiner provides a theological explanation for what in his view is a serious crisis in (post)modern art and in Western culture in general: he blames this crisis for the loss of transcendence through the “death of God”.This paper will show that Steiner, on the basis of his metaphysical view of transcendence ends up with the dilemma of having to choose between transcendence or immanence/nihilism. This dilemma is unnecessary to the extent that it suggests that transcendence is identical with metaphysical transcendence. If we reject this identification, then the alternative for Steiner’s metaphysical transcendence is not only immanence, viewed as nihilism but can also be another form of transcendence. And this casts another light on the crisis Steiner has indicated in culture.
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Beilby, James. "Transcendence and Self Transcendence: on God and the Soul - By Merold Westphal." Religious Studies Review 32, no. 1 (January 2006): 29. http://dx.doi.org/10.1111/j.1748-0922.2006.00029_3.x.
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Frow, John. "Is Elvis a God?" International Journal of Cultural Studies 1, no. 2 (August 1998): 197–210. http://dx.doi.org/10.1177/13678779980010020301.
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The fame of major stars, and especially dead ones, has been entangled throughout the 20th century with a religious vocabulary: the figures of apotheosis, ritual, cult, and sacrifice are the staple of the most banal analyses of high celebrity. I ask whether the idea of a religious dimension to stardom can and should be taken literally, and what kind of rethinking both of stardom itself and of the methodological concerns of cultural studies such a move might entail. I explore various usages of the categories of the sacred and the numinous in order to ask whether they are formally empty or carry a set of meanings relevant to the sorts of transcendence peculiar to stars, and I seek to locate that transcendence in the structures of repetition and seriality in which the being of stars is grounded. I conclude by questioning the secularization thesis which has sought to explain away apparently vestigial religious categories, and by asking what it would mean for cultural studies to abandon it.
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MASON, DAVID R. "SELFHOOD, TRANSCENDENCE, AND THE EXPERIENCE OF GOD." Modern Theology 3, no. 4 (July 1987): 293–314. http://dx.doi.org/10.1111/j.1468-0025.1987.tb00145.x.
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Desmond, William. "Hegel’s God, Transcendence, and the Counterfeit Double." Owl of Minerva 36, no. 2 (2005): 91–110. http://dx.doi.org/10.5840/owl20053627.
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Salas, Victor. "Idol Or Icon? Francisco Suárez And The Concept Of Being." Review of Metaphysics 77, no. 1 (September 2023): 3–27. http://dx.doi.org/10.1353/rvm.2023.a906810.
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Abstract: This essay addresses dominant critiques of Francisco Suárez’s metaphysical project raised by many contemporary philosophers of religion. Those critiques often center upon two main claims. (1) God and creature are both comprehended under the concept of being such that God amounts to just one more being among others. As such, a univocal community of being results wherein God’s divine transcendence and irreducibility to creation are destroyed. (2) Since Suárez employs a univocal concept of being when conducting his metaphysical speculations about God, he has (unwittingly) abandoned the God of Christian revelation in favor of a conceptual idol. The author argues that both critiques harbor a severe misunderstanding of Suárezian metaphysics, and that it is precisely in turning to the concept of being that Suárez defends both God’s irreducible transcendence and his incomprehensibility. Paradoxically, to think of God in terms of being is just to leave God unthought.
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King, Pamela Ebsytne, Rebecca Ann Baer, Sean A. Noe, Stephanie Trudeau, Susan A. Mangan, and Shannon Rose Constable. "Shades of Gratitude: Exploring Varieties of Transcendent Beliefs and Experience." Religions 13, no. 11 (November 11, 2022): 1091. http://dx.doi.org/10.3390/rel13111091.
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The study of gratitude has expanded beyond interpersonal gratitude and considers how people respond to gifts that are not caused by human agency. Given the discord between the prominent understanding of gratitude requiring the appropriate recognition of a gift to a giver and the increasing divergence of transcendent belief systems that do not acknowledge a transcendent or cosmic giver, we explored how people with different worldviews viewed and experienced gratitude. Transcendence does not hinge on metaphysical beliefs, but it can be experienced phenomenologically and subjectively. We conducted a case-study narrative analysis (N = 6) that represents participants from three different categories of belief systems: theistic, non-theistic but spiritual, and other. Our findings demonstrate how people link their transcendent narrative identity to their thoughts, feelings, and behaviors pertaining to gratitude. Although the theistic participants thanked God for gifts, others who experienced transcendence without a clear referent or source described responding to gratitude by sharing goodness forward. These narratives suggest that the recognition and appreciation of a gift stemming from beyond human cause may be enough to generate transcendent emotions and values that prompt beyond-the-self behaviors.
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Moser, Paul K. "GOD, SUFFERING, AND CERTITUDE: FROM TRANSCENDENCE TO IMMANENCE." Síntese: Revista de Filosofia 44, no. 140 (January 2, 2018): 461. http://dx.doi.org/10.20911/21769389v44n140p461/2017.
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Abstract: Philosophy of religion suffers from inadequate attention to the specific moral character of a transcendent God worthy of worship. This deficiency often results from an unduly abstract conception of a transcendent God, including correspondingly abstract notions of divine goodness and power. A Christian approach to God has a unique solution to this problem, owing to its understanding of Jesus Christ as the perfect human representative of God’s moral character or personality. This article identifies some important consequences of this perspective for divine emotion and suffering and for human relating to God in a fitting manner, including for human certitude about God’s existence. It also identifies how philosophy of religion can be renewed, in its relevance, by its accommodation of divine redemptive immanence and suffering. In a fitting relation to God, God respects free human agency by not coercing any human will to yield to God or even to receive salient evidence of God’s reality. The article considers this prospect. In particular, what if God does not impose a divine self-manifestation on humans but instead has them allow or permit it? This would entail that God does not stalk humans coercively with regard to their decisions about God’s existence. An important issue would concern how we humans allow or permit God to emerge as self-manifested (as God) in our experience, thereby expressing God’s unique moral character in our experience. If Jesus and the New Testament offer any clue, we would allow divine self-manifestation to us in allowing a morally relevant kind of death-and-resurrection in our lives, that is, a kind of dying into life with God. This article explores that clue in connection with redemptive suffering, transcendent and immanent. It explains how such divine self-manifestation can underwrite certitude about God’s existence, courtesy of interpersonal evidence from God. Such evidence is no matter for mere reflection, but instead calls for imitatio Dei as the means to participate in God’s moral character and redemptive suffering.Resumo: A Filosofia da Religião manifesta uma atenção inadequada ao caráter especificamente moral de um Deus transcendente digno de culto. Esta deficiência resulta com frequência de uma conceituação indevidamente abstrata da transcendência de Deus, à qual corresponde uma noção igualmente abstrata da sua bondade e poder. A abordagem cristã de Deus tem uma solução única para esse problema em função de sua compreensão de Jesus Cristo como a perfeita representação humana do caráter ou personalidade moral de Deus. Este artigo identifica de maneira justa algumas consequências importantes desta perspectiva, quanto ao sentimento e ao sofrimento divino e quanto à relação do ser humano com Deus, incluindo a certeza humana acerca da existência de Deus. Ela também indica como a Filosofia da Religião pode ser renovada em sua relevância por sua integração da imanência redentora e do sofrimento divino. Numa relação apropriada com Deus, Deus respeita a livre operação humana, ao não coagir a vontade humana a ceder a Deus ou mesmo a receber uma evidência óbvia de sua realidade. O artigo considera esta perspectiva. Em particular, que pensar se Deus não impõe aos seres humanos uma auto-manifestação divina, mas em vez disso deixa que eles a permitam. Isto implicaria que Deus não acossa coercitivamente os seres humanos a respeito de suas decisões sobre a existência de Deus. Uma questão importante seria como deixamos ou permitimos que Deus emirja como auto-manifestado (como Deus) em nossa experiência, expressando assim o caráter moral único de Deus em nossa experiência. Se Jesus e o Novo Testamento oferecem alguma chave, permitiríamos a manifestação divina a nós, ao aceitar uma espécie moralmente relevante de morte-e-ressurrreição em nossas vidas, i.e., uma espécie de morte para vida com Deus. O artigo explora esta chave em conexão com o sofrimento redentor, transcendente e imanente. Explica como esta auto-manifestação divina pode assegurar a certeza a respeito da existência de Deus, a cortesia de uma evidência interpessoal da parte de Deus. Esta evidência não é uma questão de mera reflexão, mas, pelo contrário, chama à imitatio Dei como a maneira de participar no caráter moral e no sofrimento redentor de Deus.
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May, Andreas. "History and future of life on Earth - a synthesis of natural science and theology." DIALOGO 8, no. 1 (November 2021): 233–51. http://dx.doi.org/10.51917/dialogo.2021.8.1.21.
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"A synthesis of research results of modern natural sciences and fundamental statements of the Christian faith is attempted. The creation of the universe is addressed. Four important events in the history of the Earth as well as the diversity of living beings are shortly discussed. There are good reasons to believe that the universe was created by a transcendent superior being, which we call God, and that this superior being intervened in evolution and Earth history to promote the development of intelligent life. Furthermore, it can be concluded that intelligent life is very rare in the universe. This is the explanation for the “Fermi paradox”. Intelligent life on planet Earth has cosmic significance. The overabundance of this universe inspires the hope for participating in the fulfilled eternity of the Creator in transcendence. Prehistoric humans had long had hope for life after biological death. While scientific speculation about the end of the universe prophesies scenarios of destruction, the Christian faith says that humanity is destined to be united with Jesus Christ. Furthermore, all evolution will be completed with the Creator in transcendence. Then the whole of creation will “obtain the freedom of the glory of the children of God”. From the first primitive living cell, an abundance of the most diverse living beings has evolved. Comparably, humanity has differentiated into a plethora of different cultures. This entire abundance will find its unification and fulfilment in transcendence with the Creator of the universe, without its diversity being erased."
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Agada, Ada. "Bewaji and Fayemi On God, Omnipotence and Evil." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 1 (March 9, 2022): 41–56. http://dx.doi.org/10.4314/ft.v11i1.4.
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This paper explores the contradiction of positing the existence of a God who is at once omnipotent and not omnipotent in respect of his power that arises in the thought of two African philosophers of religion, John A.I. Bewaji and Ademola Kazeem Fayemi who accept the limitation thesis that projects a limited God and deny the legitimacy of the transcendence view in Yoruba and, by extension, African thought. I demonstrate in this paper that the contradiction arises from the fact that while Bewaji and Fayemi explicitly deny the legitimacy of the transcendence view in Yoruba and, by extension, African thought, they implicitly accept the view and unwittingly and illegitimately attempt to reconcile the conflicting views through the analysis of the notions of God’s creatorship, co-creatorship, and controllership. I conclude by recommending that instead of attempting to reconcile the antinomy of God’s existence in African philosophy of religion, African philosophers should acknowledge the legitimacy of the two conflicting theses constituting the antinomy and, accordingly, sustain logical consistency by strictly thinking within either the framework of limitedness or the framework of transcendence.
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Fatmawati, NFN, NFN Andayani, and Raheni Suhita. "DIMENSI TRANSENDENSI DALAM NOVEL BUMI CINTA KARYA HABIBURRAHMAN EL SHIRAZY." Widyaparwa 49, no. 2 (December 31, 2021): 350–59. http://dx.doi.org/10.26499/wdprw.v49i2.425.
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This study aims to describe the dimension of transcendence in the Bumi Cinta novel by Habiburrahman El Shirazy. The data of this research are sentences from the Bumi Cinta novel text which contains a transcendence dimension. The identification of the text of the transcendence dimension, giving meaning, as well as careful exploration of the meaning is carried out using the hermeneutic method. The results of the research are as follows: First, there are three elements of transcendence in the Bumi Cinta novel, namely (1) recognition of human dependence on God seen from worship rituals in the form of prayer and remembrance, (2) there is an absolute difference between God and humans, and (3) the acknowledgment of absolute norms from God that do not come from human reason. Second, the transcendence dimension as the basis for humanization and liberation activities.Penelitan ini bertujuan untuk mendeskripsikan dimensi transendensi dalam novel Bumi Cinta karya Habiburrahman El Shirazy. Data penelitian ini ialah kalimat-kalimat dari teks novel Bumi Cinta yang mengandung dimensi transendensi. Pengidentifikasian teks dimensi transendensi, pemberian makna, serta penggalian cermat atas makna dilakukan dengan menggunakan metode hermeneutika. Hasil penelitiannya ialah sebagai berikut: Pertama, terdapat tiga unsur transendensi dalam novel Bumi Cinta, yakni (1) pengakuan tentang ketergantungan manusia pada Tuhan dilihat dari ritual ibadah dalam bentuk doa dan zikir, (2) ada perbedaan mutlak antara Tuhan dan manusia, dan (3) pengakuan adanya norma-norma mutlak dari Tuhan yang tidak berasal dari akal manusia. Kedua, dimensi transendensi sebagai dasar kegiatan humanisasi dan liberasi.
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Filtvedt, Ole Jakob. "The Transcendence and Visibility of the Father in the Gospel of John." Zeitschrift für die neutestamentliche Wissenschaft 108, no. 1 (February 8, 2017): 90–118. http://dx.doi.org/10.1515/znw-2017-0003.
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Abstract:This article examines five statements in John related to the visibility of the Father (1,18; 5,37; 6,46; 12,45; 14,7–11). Some of these seem to affirm that the Father can be seen, while others seem to deny it. The article argues that John ultimately holds that God can be seen, that the passages that seem to deny this only deny the possibility of unmediated access to the Father, apart from Jesus, and that John has developed three ways of securing God’s transcendence, despite his visibility: (i) the vision of God is only available through Jesus; (ii) the vision of God is climaxed precisely where God seems to be absent, namely in Jesus’ crucifixion; and (iii) the vision of God in Jesus’ crucifixion runs counter to human expectations, and is therefore only recognizable with hindsight. Thus, John is able to affirm both God’s visibility and transcendence.
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Belton, Dylan S. "Umwelt-Theory, Self-Transcendence, and Openness-to-God: Attending Theologically to Human Animality." Theological Studies 84, no. 2 (May 26, 2023): 242–64. http://dx.doi.org/10.1177/00405639231170327.
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Christian theological anthropology has been critiqued for its habit of sharply distinguishing the human from the nonhuman and for thereby depreciating human animality in one form or another. Within the context of modern theological anthropology, the result of this habit has often been a vision of the human according to which the less animal we are, the more self-transcendent and God-open we are. In light of recent theological and interdisciplinary interest in the Umwelt-theory of Jakob von Uexküll (1864–1944), I indicate how Uexküll’s influential account of animal Umwelten can be a resource for theologians seeking to articulate human self-transcendence and God-openness in a manner that avoids the depreciation—whether explicit or implicit—of our animality.
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Werpehowski, William. "Narrative and Ethics in Barth." Theology Today 43, no. 3 (October 1986): 334–53. http://dx.doi.org/10.1177/004057368604300304.
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“At least two implications follow concerning the relation between Barth's use of biblical narrative and his theological ethics. First, biblical narrative is used to show how the God who transcends us in Jesus Christ remains free from us, so that our corresponding self-transcendence in relation may be a genuinely revolutionary discipleship. Secondly, biblical narrative depicts the way in which the God who relates to us in Jesus Christ remains, in and as the basis of transcendence, free for us. Our corresponding response may, therefore, be a discipleship that is genuinely faithful service.”
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Wright, Stephen John. "Beyond Words: A Question for Oliver Davies about Transcendence and Transformation." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 154–63. http://dx.doi.org/10.1163/17455251-02402003.
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This article engages with the work of Oliver Davies to ask about the role of divine transcendence in Davies’ project of ‘Transformation Theology’. While Davies argues that a theology of transcendence paints a picture of a remote God, this article asks whether this is an accurate reading of the tradition of thinking about divine transcendence. The tradition, this article argues, has commonly depicted transcendence as that feature of divinity that enables, rather than hinders, divine agency in the world. As a result, the article asks of Davies whether a conscious positive engagement with the concept of divine transcendence might actually aid the cause of ‘Transformation Theology’.
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Džilo, Hasan. "On theological-philosophical teachings of the Mu'tazilite school." Kom : casopis za religijske nauke 9, no. 2 (2020): 39–64. http://dx.doi.org/10.5937/kom2002039d.
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The paper discusses several issues that were in the centre of interest of the most important representatives of the Mu'tazilite school. It is a concept of God's absolute transcendence presented through rational arguments. The transcendence of God also becomes a central theological-philosophical question in Abu Hudayl, Vasil Ibn Ata, Jubai, Nazzam, Abu Hashim and others. The whole theory of Mu'tazilites about divine properties, modes, or states functions as proof of divine transcendence and the idea of creation clothed in philosophical form. These theories cannot be validly formed unless the notion of the oneness of God (tawhid) is abstracted. Mu'tazilites add another category to this notion, which has a metaphysical meaning, and that is divine justice, which they relate to ethical concepts, that is, to man's freedom and responsibility.
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Zaluchu, Sonny. "Manifestasi Kehadiran Tuhan di dalam Teologi Kristen: Dari Tabernakel Musa ke Bait Allah yang Hidup." Khazanah Theologia 3, no. 1 (January 30, 2021): 25–34. http://dx.doi.org/10.15575/kt.v3i1.11158.
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This paper aims to prove that the manifestation of God's presence in the Old Testament (OT) is not something final. The climax of God's presence among His people is seen in the coming of Jesus into the world through the incarnation. Through this paper, it is explained that even though God is transcendent in Christian theology, He is also immanent at the same time. God's transcendence cannot be separated from his immanent nature and vice versa. The main data used in this research is through a literature review. The results obtained from the literature review were compiled through the Integrative Critical Analysis (ICA) approach to meet the research objectives. The main conclusion is, theologically, the Christian is the abode of the true God.
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Sanders, John. "Divine Agency as Literal in Cognitive Linguistic Perspective: Response to “Conceiving God: Literal and Figurative Prompt for a More Tectonic Distinction” by Robert Masson." Open Theology 4, no. 1 (October 1, 2018): 489–95. http://dx.doi.org/10.1515/opth-2018-0037.
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Abstract In “Conceiving God: Literal and Figurative Prompt for a More Tectonic Distinction” Robert Masson criticizes my claim that some concepts of God can be literal in the sense of a non-extended meaning as defined by cognitive linguists. He claims that all of our ideas for God can only be through extended meanings (what is typically called figurative language). He says that blending theory requires this conclusion. In response I make three points. First, I argue that this is not what cognitive linguistics requires. Second, that Masson fails to ever show that “God is an agent” is actually a single scope or double scope blend. Third, I suggest that behind our dispute are different metaphysical commitments regarding divine transcendence. Because I reject his understanding of divine transcendence and he fails to show that divine agency must be understood only in an extended sense, I conclude that religious believers can legitimately claim that some of their ideas of God are literal (non-extended meanings).
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Dailey, Erik W. "Sport and Transcendence through the Body." International Journal of Public Theology 10, no. 4 (November 22, 2016): 486–506. http://dx.doi.org/10.1163/15697320-12341462.
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Where is God in sport? Two important entries have recently been made in the conversation on theology and sport (Lincoln Harvey’s A Brief Theology of Sport and Robert Ellis’ The Games People Play), but neither looks closely at the body itself. To fully understand sport and God’s potential activity in sport, one must look carefully at the body, an obviously key element in all athletic pursuits. Here the two authors’ contributions are compared and assessed and further thought for a more complete theology of sport is offered. Bridging off a theological anthropology of the unified person, without a separable soul or spirit, it is my contention that sport is a medium for refinement of the place—the actual body—where God can meet humankind, and therefore athletic activity is a valuable part of the spiritual life.
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Durrant, Michael. "Transcendence, Instantiation and Incarnation–an Exploration." Religious Studies 29, no. 3 (September 1993): 337–52. http://dx.doi.org/10.1017/s0034412500022381.
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This paper is exploratory. I shall raise the following questions:(1) How is it possible that that which is of its nature transcendent should become immanent or incarnate? In the context of Christian Theology: how is it possible for God to become man?(2) How is it possible for one and the same individual, Jesus of Nazareth, to be both fully God and fully man?In relation to (I) I shall attempt to give an account of how it is so possible for the transcendent to become fully immanent and yet remain full transcendent by appealing to Professor Geach's account of Aquinas's doctrine of ‘Form’. I do not deny that there are difficulties for my attempted account. Some of these difficulties will be embraced in this paper, but clearly not all. Such would be imposible in an exploratory study.
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Korneeva, T. G. "On Understanding of Tawhid in Isma‘ilism." Islam in the modern world 17, no. 4 (January 13, 2022): 27–40. http://dx.doi.org/10.22311/2074-1529-2021-17-27-40.
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The article raises the question of understanding the principle of tawhid in the Isma‘ili philosophical discourse. Isma‘ili philosophers defended the absolute transcendence of God and His indescribability. The article describes the understanding of the one and only God in Isma‘ilism, analyzes the problem of the relationship between the One and the multiple within the paradigmatic pairs of Arab-Muslim philosophy ‒ “explicit‒hidden” and “basic‒branch”. It is impossible to call God the Original, otherwise it will be necessary to recognize that He is dependent and conditioned by His consequence, and this detracts from Him. God, according to the ideas of Ismailism, has only one “true” attribute — huwiyya, which forms the required nominal multiplicity and “transition” from the transcendent God to the cognizable plural world. It is the huwiyya of God that gives the impetus for the appearance of the First Cause — the command of God “Be!”, which is also its own consequence. Combining cause and eff ect, the command of God has absolute completeness. The reader is also off ered for the fi rst time in Russian a commented translation of an excerpt from the treatise of the Ismaili philosopher of the 11th century Nasir Khusraw “Six chapters” (Shish fasl) — Chapter “On the knowledge of tawhid”.
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Hedley, Douglas. "Sacrifice, Transcendence and ‘Making Sacred’." Royal Institute of Philosophy Supplement 68 (June 20, 2011): 257–68. http://dx.doi.org/10.1017/s135824611100004x.
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Despisers of religion throughout the centuries have poured scorn upon the idea of sacrifice, which they have targeted as an index of the irrational and wicked in religious practice. Lucretius saw the sacrifice of Iphigenia as an instance of the evils perpetrated by religion. But even religious reformers like Xenophanes or Empedocles rail against ‘bloody sacrifice’. What kind of God can demand sacrifice? Yet the language of sacrifice persists in a secular world. Nor does its secularised form seem much more appealing. One need only think of the appalling and grotesque cult of sacrifice in numerous totalitarian regimes of the twentieth century. The perversion of the Jihad in radical Islam in contemporary Europe would provide another sombre instance. Throughout Europe in the last few years we have seen the revival of a classical Enlightenment atheism, a movement that, far removed from Nietzsche's pathos for the Death of God, pursues a vigorous and relentless policy of Écrasez l'infâme! Indeed, contemporary polemicists like Dawkins and Hitchens wish to emphasise precisely this dimension of Christianity: not just false but nasty! The modern cultured despisers of religion are the self confessed descendants of Hume and Voltaire. Religion is the product of the period of ignorance in the superstitious and terrified fearful infancy of humanity, and is the crude attempt to face the natural human longing for knowledge, consolation and emotional support. How can one strive to defend the concept of sacrifice against such cultured despisers? I think we need to start by reflecting upon why the slaughter of an animal, say, makes holy – sacra facere? The root meaning of ‘sacrifice’ has a basis in ritual practice, as its Latin etymology suggests. Though in common parlance it communicates a giving up or rejection, the word as we are going to understand it signifies thesubstitution, or more perhapssublimation, of an item or interest for a higher value or principle. St Augustine speaks of the outward symbol of the true sacrifice of spiritual offering that God requires in the altar of the heart – a sacrifice of humility and praise. The metaphor works because his audience was familiar with the literal sense of the term.
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Lataster, Raphael. "The Problem of Alternative Monotheisms: Another Serious Challenge to Theism." European Journal for Philosophy of Religion 10, no. 1 (March 11, 2018): 31–51. http://dx.doi.org/10.24204/ejpr.v10i1.1801.
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Theistic and analytic philosophers of religion typically privilege classical theism by ignoring or underestimating the great threat of alternative monotheisms.[1] In this article we discuss numerous god-models, such as those involving weak, stupid, evil, morally indifferent, and non-revelatory gods. We find that theistic philosophers have not successfully eliminated these and other possibilities, or argued for their relative improbability. In fact, based on current evidence – especially concerning the hiddenness of God and the gratuitous evils in the world – many of these hypotheses appear to be more probable than theism. Also considering the – arguably infinite – number of alternative monotheisms, the inescapable conclusion is that theism is a very improbable god-concept, even when it is assumed that one and only one transcendent god exists.[1] I take ‘theism’ to mean ‘classical theism’, which is but one of many possible monotheisms. Avoiding much of the discussion around classical theism, I wish to focus on the challenges in arguing for theism over monotheistic alternatives. I consider theism and alternative monotheisms as entailing the notion of divine transcendence.
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Law, David R. "How Christian is Kierkegaard's God?" Scottish Journal of Theology 48, no. 3 (August 1995): 301–14. http://dx.doi.org/10.1017/s0036930600036772.
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From time to time controversy breaks out within Kierkegaardian scholarship as to the nature of Kierkegaard's concept of God. This controversy is invariably centred on Kierkegaard's claim that there exists ‘an infinite qualitative difference’ between God and humankind. The utter transcendence of God that this phrase expresses and the fact that Kierkegaard employs categories drawn from Greek philosophy to express the nature of God's transcendence have led such scholars as E. L. Allen, Richard Kroner, and Malcolm L. Diamond, to contend that Kierkegaard's understanding of God is not motivated by Christian principles but is merely a Christianization of an Aristotelian concept of God, a contention which would seem to be supported by Kierkegaard's frequent descriptions of God in terms of Aristotle's Unmoved Mover. On the other hand, such scholars as T. H. Croxall, Paul Sponheim, Niels Thulstrup, and Mark Taylor have rejected this argument and claim that Kierkegaard's concept of God is motivated by Christian principles. Unfortunately, none of these latter scholars has put forward a comprehensive defence of this position. In this article it is my intention to rectify this omission and to show that, far from being Aristotelian, Kierkegaard's concept of God is firmly based upon Christian principles.
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Turner, P. Roger, and Jordan Wessling. "Competing with God?" Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 64, no. 1 (April 20, 2022): 50–69. http://dx.doi.org/10.1515/nzsth-2022-0003.
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Summary Christians often presume that immediate and universally extensive divine governance of human behavior is incompatible with human agency and responsibility. Against this presumption, Kathryn Tanner argues for a distinctive metalinguistic paradigm whereby Christians can coherently speak of God’s transcendence in such a way that divine action could never in principle ‘compete’ with human action. Thus, it is said, God can comprehensively will each human action without thereby compromising significant human freedom and corresponding moral responsibility. In this article, it is argued that Tanner’s non-competitivist paradigm fails to circumvent a theological version of the ‘direct argument’ for the incompatibility between human moral responsibility and causal determinism.
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Mostert, Christiaan. "Moltmann’s Crucified God." Journal of Reformed Theology 7, no. 2 (2013): 160–80. http://dx.doi.org/10.1163/15697312-12341293.
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Abstract Forty years ago Jürgen Moltmann published The Crucified God, which set the cat among a few theological pigeons. In the face of the history of suffering in the world, Moltmann argued that we must speak of God ‘within earshot of the dying Jesus’. In the process he argues against the understanding of God, the immanent Trinity, as impassible. Having been sympathetic to Moltmann’s view, the author now raises some questions against it. Apart from the lack of a clear agreed meaning of impassibility (apatheia), the protagonists on each side of the question disagree fundamentally on the meaning of God’s transcendence and the abundance of God’s eternal ‘life’.
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Petrov, George Daniel. "The concept of transcendence in philosophy and theology." Technium Social Sciences Journal 21 (July 9, 2021): 846–52. http://dx.doi.org/10.47577/tssj.v21i1.3832.
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The transcendence of God is the most sensitive and profound subject that could be addressed by the most enlightened minds of the world. In sketching this concept, the world of philosophy and that of theology are trying the impossible: to define the Absolute. Each approach is different, the first being subjected to reason, reaching specific conclusions, and the second, by understanding God's Personal character, appealing to the experience of living your life in God. The debate between the two worlds, that of philosophy and that of theology can only bring a plus to knowledge, while impressing any wisdom lover.
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Leone, Alexander. "Infinity, Divine Transcendence and Immanence in Or Hashem." Anales del Seminario de Historia de la Filosofía 41, no. 1 (March 14, 2024): 177–82. http://dx.doi.org/10.5209/ashf.88174.
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Hasdai Crescas (1340-1411) was a philosopher, rabbi and public person, who lived in a very turbulent period for the Iberian and Provençal Jewish communities of the late Middle Ages. Crescas made a vehement critique of the Aristotelian paradigm received from falsafa, which was used by Maimonides to support and prove the existence, unity and incorporeality of God, conceptualized in the Guide of the Perplexed as the necessary being which is absolutely transcendent in relation to contingent beings, that is, to the world. In Or Hashem, Crescas elaborates an alternative concept of the necessary being, in which the two antithetical notions of divine immanence and transcendence are related to the distinction within the necessary being between its simple essence and its infinite attributes. The simple, one, ineffable essence of the necessary being is expressed in infinite attributes in the eternal and constant act of giving in the univocality of being its good and its actuality to the infinite contingent beings. Crescas advocates that the universe, though ontologically contingent, is infinite in its actuality. God is thus conceived as the eternal and constant first cause, entelechy and Place of the World.
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Haight, Roger. "Spirituality, Evolution, Creator God." Theological Studies 79, no. 2 (May 29, 2018): 251–73. http://dx.doi.org/10.1177/0040563918766717.
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Evolution raises problems for some Christian beliefs, such as the character of God’s creating act, whether God intervenes in nature’s consistency, God’s purpose in the light of nature’s randomness, and whether we can refer to anything specific God does in history. This article addresses these issues first with some abstract conceptions of God, and then with considerations of the nature of God creating, the immanence and transcendence of God, and God’s “action” in the world. It concludes with reflections on the Christian life in the light of this theological construction.
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Abbate, Michele. "Dio come ἀκαλλής. Conseguenze e implicazioni concettuali dell’apofatismo nel Corpus Areopagiticum." International Journal of the Platonic Tradition 16, no. 2 (September 16, 2022): 190–208. http://dx.doi.org/10.1163/18725473-12341529.
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Abstract Within the Neoplatonic tradition, the absolute transcendence of the First Principle—the One-Good, from which the whole reality in its various articulations derives—plays a crucial role. This philosophical perspective implies, particularly in Plotinus and Proclus, some fundamental philosophical consequences, above all the transcendence of the Principle with respect to being and thought as well. This necessarily implies that the One-Good must be conceived of as beyond the intelligible Beauty itself. In this paper I aim to examine the theoretical implications and consequences of this perspective with specific reference to the conception of God’s absolute transcendence outlined within two texts of the Corpus Areopagiticum, overall characterized by the reworking of some fundamental Neoplatonic concepts in the context of Christian theology: the De divinis nominibus and the De mystica theologia. Indeed, in the De divinis nominibus it is shown that the names/predicates attributed to God in the Sacred Scriptures must be understood only in an allegorical-symbolic meaning, because God is above any possible definition. Not even the character of Beauty can be attributed to him, since he radically transcends it: in fact, God constitutes the absolute foundation and the very first source of Beauty itself. Therefore, God must be understood as ἀκαλλής, that is, “devoid of the connotation of Beauty”, precisely because he completely transcends it. In line with this theological and theoretical perspective, in the De mystica theologia a form of radical and absolute apophatism is developed, which in turn must ultimately lead to its own overcoming for the sake of the henosis, the mystical union with God.
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Amril, Amril, and Endrika Widdia Putri. "Between Transcendence and Immanence: The Construction of Fazlur Rahman's Thoughts about God." Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 5, no. 2 (December 31, 2021): 194. http://dx.doi.org/10.30983/fuaduna.v5i2.4968.
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<p>This article analyzes the construction of Fazlur Rahman's thoughts about God. This qualitative research uses Friedrich Schleimacher's hermeneutic method (1764-1834). This study finds that in the construction of Fazlur Rahman's thought, God is One and the First. God is not a dimension, but He is the creator of the dimensions. The existence of God can be found with Himself because He is the evidence for all things. For this reason, everything created by God has a (teleological) purpose, namely as proof of His functional existence. God is transcendent and immanent. Transcendent God implies that God is completely different from all His material creatures. At the same time, the immanent God is "along" with His creation. God has a direct relationship with his creation, it does not mean that God is in everything that exists in nature, even though His presence is all-encompassing.</p><p><em>Artikel ini menganalisis tentang kontruksi pemikiran Fazlur Rahman tentang Tuhan. Penelitian ini adalah penelitian kualitatif dengan menggunakan metode </em><em>hermeneutika Friedrich Schleimacher (1764</em><em>-</em><em>1834). </em><em>Studi</em><em> ini menemukan bahwa </em><em>dalam kontruksi pemikiran Fazlur Rahman </em><em>Tuhan adalah Esa dan Yang Pertama. Tuhan bukanlah dimensi, tapi Ia pencipta dimensi-dimensi yang wujud. Wujud Tuhan dapat ditemukan dengan diri-Nya sendiri, karena diri-Nya merupakan bukti bagi segala sesuatu. Untuk itu, </em><em>dalam pemikiran Fazlur Rahman </em><em>segala yang diciptakan Tuhan mempunyai tujuan (teleologis) yaitu sebagai bukti wujud-Nya yang bersifat fungsional. </em><em>Kemudian, bagi Fazlur Rahman </em><em>Tuhan bersifat transenden dan imanen. Transenden Tuhan mengandung makna bahwa Tuhan sama sekali berbeda dengan segala makhluk-Nya yang bersifat materi. Sedang imanen Tuhan adalah “bersama-sama” dengan ciptaan-Nya. Tuhan mempunyai hubungan langsung dengan ciptaannya, bukan berarti Tuhan ada di dalam setiap sesuatu yang ada di alam, sungguhpun kehadiran-Nya serba meliputi.</em></p>
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Keeling, Michael. "Transcendence, faith and poetry: towards an ontology of the Spirit." Theology 127, no. 2 (March 2024): 111–18. http://dx.doi.org/10.1177/0040571x241232104.
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Our current understanding of the evolution of the cosmos and the place in it of Homo sapiens requires a reassessment of transcendence and in particular of the Christian faith and the importance of the Spirit of God, leading to a revised view of theology as being primarily a form of poetry about human experience of transcendence, open to ambiguity, contradiction and imagination, rather than credal certainty.
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Louw, Daniël J. "Creative Hope and Imagination in a Practical Theology of Aesthetic (Artistic) Reason." Religion and Theology 8, no. 3-4 (2001): 327–44. http://dx.doi.org/10.1163/157430101x00152.
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AbstractIn order to take Kant's third question seriously, practical theology should respond methodologically to the question: What may we hope? The hypothesis is argued that practical reason needs to be supplemented by aesthetic reason in order to deal with 'the absurd logic of hope' (Ricoeur). The latter can prevent a practical theological hermeneutics falling prey to a positivistic stance and an empirical model which makes little room for the spiritual dimension of the sublime and personal experiences of transcendence. While the theoretical reason posits 'the other' as object (analysis and objectification), aesthetic reason establishes between God and human beings a personal relationship of identification (synthesis and interconnectedness) which is sensitive to awe and surprise. Furthermore, it is argued that aesthetics is a vital component in liturgy. Art describes a dynamic relation between form and content, celebration and faith, and belief, experience and transcendence. These dynamics are established through imagination and creative hope. Applied to the problem of God-images, aesthetic reason should deal with the 'beauty of God' in terms of vulnerability (deformation) as depicted in the notion of a suffering God. To instil hope, the metaphor 'God as Partner for Life' is proposed.
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Lau, Stefanus, Donatus Sermada, and Nikodemus Nikodemus. "Transcendent and Immanent God: Tetun Tribe Divine Concept "Nai Maromak" Millennial Perspective." International Journal Ethnic, Racial and Cultural Heritage 1, no. 2 (January 31, 2024): 63. http://dx.doi.org/10.26418/ijerch.v1i2.75700.
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The focus of this study is to examine the concept of divinity of the Tetun tribe "Nai Maromak" from the perspective of the Millennial Generation. The analytical methodology used is comparative analysis to compare and analyse the similarities and differences between the concept of divinity of the Tetun tribe and the Millennial Generation, especially in terms of the transcendent and immanent nature of God. The researcher used this method in the following ways: Identifying the concept of divinity of the Tetun tribe through in-depth interviews with traditional leaders and Millennial Generation Representatives as well as through literature study. Then comparing the concept of divinity between the Tetun tribe and the Millennial Generation by identifying similarities and differences. The research perspective used is a philosophical perspective to understand the concept of divinity from a philosophical point of view. This study found that the concepts of divinity of the Millennial Generation and the Tetun tribe, especially in terms of the transcendent and immanent nature of God, have both similarities and differences. The findings of this research also contribute to Tetun Catholics as well as Catholic millennials to be more firm in their faith in God according to the concept taught by the Catholic ChurchKeywords: Tetun tribe's, Catholic Millennials, transcendence, immanence.