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Artículos de revistas sobre el tema "Divinity : Religeon : Christianity"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 11 de febrero de 2022

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1

Pomalingo, Samsi, and Arfan Nusi. "Islam Sebagai “Post-Kristen”; Deskripsi Perjumpaaan Teologis Islam-Kristen." Farabi 17, no. 2 (2020): 131–46. http://dx.doi.org/10.30603/jf.v17i2.1746.

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This article uses an esoteric approach in explaining the intersection of religions in the Yudaeo tradition. There is a misunderstanding of religion because it is seen from an exoteric approach. As a result, people tend to judge that this religion is right and another is wrong. Whereas Abraham is known as the father of monotheistic religions, namely Judaism, Christianity and Islam. The vision of the Judaeo-Christian-Islamic tradition is an indicator of the three religions as monotheistic religions whose teachings are inseparable and cannot be polarized between one another. However, for certain

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2

Harris, Trudier. "Christianity’s Last Stand: Visions of Spirituality in Post-1970 African American Women’s Literature." Religions 11, no. 7 (2020): 369. http://dx.doi.org/10.3390/rel11070369.

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Christianity appealed to writers of African descent from the moment they set foot on New World soil. That attraction, perhaps as a result of the professed mission of slaveholders to “Christianize the heathen African,” held sway in African American letters well into the twentieth century. While African American male writers joined their female counterparts in expressing an attraction to Christianity, black women writers, beginning in the mid-twentieth century, consistently began to express doubts about the assumed altruistic nature of a religion that had been used as justification for enslaving

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Juwaini, Juwaini. "KONSEP TUHAN DALAM AGAMA KRISTEN (KAJIAN BUKU SEJARAH TUHAN KAREN ARMSTRONG)." Abrahamic Religions: Jurnal Studi Agama-Agama 1, no. 1 (2021): 84. http://dx.doi.org/10.22373/arj.v1i1.9487.

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Talking about God has always been a topic of conversation among theologians. Karen Armstrong as a theologian tries to explain the existence of God. Her book entitled The History of God, Karen Armstrong describes in detail the existence of God in the history of human life. The book tells about Karen Armstrong's hesitation in finding the essence of the Trinity in the concept of Christian divinity. Karen Armstrong went through several phases in her skepticism to reach the essence of God in her faith. This paper will discuss Karen Armstrong's view of the Concept of God in Christian Religion using

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Keas, Michael N. "Evaluating Warfare Myths about Science and Christianity and How These Myths Promote Scientism." Religions 12, no. 2 (2021): 132. http://dx.doi.org/10.3390/rel12020132.

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Many people assume that there has been ceaseless conflict between science and Christianity. I argue that the real conflict has been between scientism and religion. Scientism is the view that only the sciences generate knowledge or rational belief. Scientism, as typically articulated, entails the opinion that reliable belief about divinity (theological realism) is impossible. I debunk four historic science–Christianity conflict myths and show how they have promoted scientism. These four science–religion myths function as part of a larger warfare narrative about science and Christianity. This mi

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Orsi, Robert A. "How Liberal Protestant Church Historians Helped Turn “Christianity” into a Good White Protestant American Religion in the Twentieth Century." Church History 89, no. 2 (2020): 395–98. http://dx.doi.org/10.1017/s0009640720001237.

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From the three historians of early Christianity whose lives and careers Elizabeth Clark discusses in The Fathers Refounded—Arthur Cushman McGiffert of Union Theological Seminary in New York, George LaPiana at Harvard Divinity School, and Shirley Jackson Case from the University of Chicago Divinity School—there breathes a palpable air of white, upper-middle-class liberal Protestant complacency and intellectual superiority. Modernists all, they know they are on the winning side of truth because they are confident that they are on the winning side of time. Summarizing McGiffert's distinction betw

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6

Marty, Martin E. "Christianity and Literature: Covertly Public, Overtly Private." Christianity & Literature 47, no. 3 (1998): 261–83. http://dx.doi.org/10.1177/014833319804700302.

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This article is based upon an address to the Conference on Christianity and Literature at the Annual Convention of the Modern Language Association in Toronto on 29 December 1997. The invitation asked me to comment on the public/private distinction that I make as Director of the Public Religion Project and to accent the “cultural context,” which fits my History of Culture faculty assignment and three decades of writing Context, a newsletter relating religion to culture. I was to inform it theologically, which a divinity professor is supposed to be able to do, and to show some curiosity about th

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Kozłowski, Jan M. "The Christian martyr as a hyperthanatic philosopher and mystes, and the success of christianity." Vox Patrum 69 (December 16, 2018): 377–91. http://dx.doi.org/10.31743/vp.3265.

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The creation of the concept of the martyr by ancient Christianity was undoubtedly one of the reasons why this young religion could endure through times of persecution and also attract new believers. But what exactly made this concept so effective? Among the many mutually non-exclusive answers, one more may be provided: the person of the martyr simultaneously fulfilled, on a previously unknown level of intensity and scale, two soteriological ideals of the ancient world, i.e., that of the dying philosopher whose attitude toward death showed that death had no power over him and that of the myst

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8

Duban, James. "From Emerson to Edwards: Henry Whitney Bellows and an “Ideal” Metaphysics of Sovereignty." Harvard Theological Review 81, no. 4 (1988): 389–411. http://dx.doi.org/10.1017/s0017816000010178.

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The date was 19 July 1859; the occasion, the commencement address at the Harvard Divinity School. Twenty-one years earlier, as Henry Whitney Bellows well knew, Ralph Waldo Emerson had there delivered the famous Divinity School Address, which offended the Unitarian faculty by berating historical Christianity, by advancing that the moral and religious sentiments were synonymous, and by claiming that intuitive apprehension of these sentiments could elevate persons to Christ-like stature. The ensuing “miracles controversy”—including, on the one hand, Andrews Norton's charges about “The Latest Form

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9

Brooks, David. "Disraeli’s Novels: Religion and Identity." Studies in Church History 48 (2012): 337–48. http://dx.doi.org/10.1017/s042420840000142x.

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“Dizzy’s attachment to moderate Oxfordism is something like Bonaparte’s to moderate Mahomedanism’, observed George Smythe in 1842. ‘Could I only satisfy myself, wrote his fellow Young Englander, Lord John Manners, a year later, ‘that d’Israeli believed all that he said, I should be more happy: his historical views are quite mine, but does he believe them?’ As a politician, Disraeli was and remains a man of mystery, an identity which he took some care to cultivate. His protean career in public life found a counterpart in his literary works, in which likewise over the years he appeared to assume

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Handaric, Mihai. "Aspects related to the influence of Christianity on the Society." Randwick International of Social Science Journal 2, no. 2 (2021): 58–66. http://dx.doi.org/10.47175/rissj.v2i2.215.

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In this paper the author analyzes the influence of Christianity on society. There will be demonstrated that through its structure, man was created to live in the community. He discovers himself by relating to the world surrounding him, as it is argued by Martin Heidegger, and Martin Buber. Here we also include the relationship with the transcendent. The philosophical and sociological arguments help us understand the influence Christianity had on European society. The religion of the European nations had a strong influence on the civilization of the continent and the world. Researchers have com

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Lundager Jensen, Hans J. "Biskoppen og asketen." Religionsvidenskabeligt Tidsskrift, no. 68 (September 14, 2018): 75–90. http://dx.doi.org/10.7146/rt.v0i68.109110.

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ENGELSK SUMMARY: The sculptures on the altarpiece of Aarhus Cathedral are a good example of 'analogism', an understanding of reality (an 'ontology') that presents an ideal reality as a harmonious order. The altarpiece sought to mediate between two in principle different types of religions: archaic religion, typical of the great cultures of ancient times, claiming a divinely guaranteed good and beautiful hierarchical world, and the axial rejection of the known reality as evil, false and full of suffering. This attempt of mediation is what defines Christianity and other great religions after the

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Hambrick-Stowe, Charles E. "The Spiritual Pilgrimage of Sarah Osborn (1714–1796)." Church History 61, no. 4 (1992): 408–21. http://dx.doi.org/10.2307/3167794.

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Sarah Osborn does not appear in the definitive biographical dictionary, Notable American Women. She is not in the pages of Sydney Ahlstrom's A Religious History of the American People, nor of any more recent standard American religious history text. She failed to catch the attention of the editors and authors of the recent Encyclopedia of the American Religious Experience or Dictionary of Christianity in America. The great New Divinity pastor-theologian Samuel Hopkins in some measure owed his career to Sarah Osborn, but studies of him mention her only in passing or not at all. Scholars have le

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Al Suwaidi, Dr Hussein Amer Hussain. "The Apostle Paul's first message Analytical study." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 226, no. 2 (2018): 233–56. http://dx.doi.org/10.36473/ujhss.v226i2.198.

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 The Apostle Paul is one of the men who converted to Christianity, and he took upon himself the propagation of that call, which began when he went to persecute the followers of Christianity and he appeared to him Christ, and he threatened him to return and believe in him, and thus began a new stage of his life I saw the light of this new religion. The search included his first letters, the first of which he wrote before being persecuted and imprisoned, and there are letters written in his prison and another after his departure, and these letters were written in a total of 14 letters betw

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Sobański, Remigiusz. "Podstawy prawa kościelnego." Prawo Kanoniczne 34, no. 1-2 (1991): 13–24. http://dx.doi.org/10.21697/pk.1991.34.1-2.02.

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In opere scientifico professoris Mariani Żurowski scripta problemata fundamentalia iuris canonici attingentia non deficiunt. Quapropter aequum iustumque videtur memoriam eius etiam expositione quidem brevissima fundamentis radicumque iuris ecclesialis honorare. Primo problema ipsum ponitur. Religio christiana unica est quae proprium, a civili independens, ius producit et evolvit. Cum ius proprium ad religionem uti talem necessario non pertineat explorandae sunt rationes legum propriarum quibus christiani vivunt. Secundo quaestiones methodologicae elucidantur. Minus recta videtur methodus quae

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15

Rich, Jeremy. "Heresy Is the Only True Religion: Richard Lynch Garner (1848–1920), A Southern Freethinker in Africa and America." Journal of the Gilded Age and Progressive Era 12, no. 1 (2013): 65–94. http://dx.doi.org/10.1017/s1537781412000540.

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Atheists are not the first group that comes to mind when one commonly thinks of late nineteenth-century southern Appalachia. Richard Lynch Garner (1848–1920), a self-taught scientist from southwestern Virginia who moved to southern Gabon in 1892, sought to bind together conventional southern middle-class views on race and manhood with religious skepticism. Studies of unbelief in the United States have almost entirely ignored the South as well as the ways that freethinkers engaged with race, thereby leaving out men like Garner. Though Garner drew on northern and midwestern freethinkers like Rob

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Merrill, Thomas W. "Metaphysics or Theology? A Comment on Michael Gillespie's Theological Origins of Modernity." Review of Politics 72, no. 4 (2010): 687–95. http://dx.doi.org/10.1017/s0034670510000598.

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Michael Gillespie's Theological Origins of Modernity provides a historically grounded and philosophically ambitious, at times even provocative, account of the deep unity of the modern tradition. The book is more historical than most works of political theory, and exhibits a healthy freedom from received wisdom about who the important thinkers are and about what they might have to say. Yet it would be quite wrong to read this book as a simple history: it is also—perhaps even primarily—a philosophical diagnosis of the present. Gillespie's thesis, stated far too crudely, is that the familiar Enli

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17

Hood, John Y. B. "Did Augustine Abandon His Doctrine of Jewish Witness in Aduersus Iudaeos?" Augustinian Studies 50, no. 2 (2019): 171–95. http://dx.doi.org/10.5840/augstudies20195752.

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Augustine’s doctrine of Jewish witness maintains that, although Christianity has superseded Judaism as the one true religion, it is God’s will that the Jews continue to exist because they preserve and authenticate the Old Testament, divinely-inspired texts which foretold the coming of Jesus. Thus, Christian rulers are obligated to protect the religious liberties of the Jewish people, and the church should focus its missionary efforts on pagans rather than Jews. Current scholarly consensus holds that Augustine adhered consistently to this doctrine from its first iteration in Contra Faustum in 3

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18

Armstrong, A. H. "On Not Knowing Too Much About God." Royal Institute of Philosophy Lecture Series 25 (March 1989): 129–45. http://dx.doi.org/10.1017/s0957042x00011299.

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Christianity stands out among the three great Abrahamic religions in its willingness to make extremely precise dogmatic statements about God. The Christians who make these statements have generally regarded them as universally and absolutely true, since they are divinely revealed, or divinely guaranteed interpretations of revealed texts. Of course from the beginning there has not been universal agreement (to put it mildly) among Christians about what statements should be so regarded and how they should be worded: and the seriousness with which this need for dogmatic precision has been taken is

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19

Danaan, Godfrey Naanlang. "Mass media and Christian evangelisation in the digital age: Towards sustaining ‘mission’ in the Catholic Archdiocese of Jos." Journal of Arts and Humanities 5, no. 7 (2016): 61. http://dx.doi.org/10.18533/journal.v5i7.954.

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<p>Christianity has heralded a phase of religion that thrives on mission – the mandate to ‘evangelize’ or reach out to people who do not know Jesus Christ, his divinity and work of salvation. By the twentieth century when the global community began to grapple with the realities of modernity – part of which was a corresponding rise of immorality and loss of religious identity, even among traditionally Christian societies – the strategy of ‘mission’ changed to accommodate new ways of transmitting the word of God that would pierce the hearts of humans. In this information regime which offer

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20

Petersen, Anders Klostergaard. "Rhapsodomantik, mannakorn og tommelfingervers." Religionsvidenskabeligt Tidsskrift, no. 43 (August 18, 2003): 5. http://dx.doi.org/10.7146/rt.v0i43.1898.

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Divination and mantics play a decisive role in ancient as well as modern religiosity. Although the subjects are not an integral part of the current curriculums for theology and the study of religion, they are pivotal for understanding religion and religious practices, especially of the ancient world. In this paper, which is the first part of a larger research project on divination and mantics of early Christianity and ancient Judaism, I explore one particular form of mantics: rhapsodomantics, i.e. divination by means of Sacred Books that are either randomly opened or used in order to provide ‘

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PARRATT, JOHN. "Saroj Nalini Arambam Parratt (1933–2008)." Journal of the Royal Asiatic Society 19, no. 3 (2009): 383–84. http://dx.doi.org/10.1017/s1356186309009882.

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Arambam Saroj Nalini was born in Imphal, in the then princely state of Manipur, on June 2nd 1933. Her father was a well-known and respected educationalist and government officer. During the war years he was posted to Jiribam, where she received her first education, and later transferred to a convent school in Haflong. She proceeded to Calcutta University, where she became the first Meetei woman to obtain BA and MA degrees, majoring in Philosophy. While in Calcutta she enjoyed close friendship with Christian Naga students, and converted to Christianity. She was baptised at the Lower Circular Ro

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Castro-Henriques, Mendo. "Eric Voegelin's History of political ideas. The bones of contention of the political animal." RUDN Journal of Philosophy 24, no. 1 (2020): 99–112. http://dx.doi.org/10.22363/2313-2302-2020-24-1-99-112.

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The History of Political Ideas by the German-American philosopher Eric Voegelin (1901-1985) is a monumental work of around 2,600 pages. It remained unpublished during his lifetime, and it came to light through the American edition (1997-1999) and the now completed Portuguese edition (2012-2018). Being the author of the first world edition of an abridged version of the History of Political Ideas ; the translator of the first three volumes of the 2012-2018 Portuguese edition; and the author of The civil philosophy of Eric Voegelin (my 1990 Ph. D diss.) I consider that the History of Political Id

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Willoughby, Jay. "Martyrs." American Journal of Islam and Society 21, no. 1 (2004): 133–35. http://dx.doi.org/10.35632/ajis.v21i1.1826.

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Davis seeks to present a balanced view of terrorism vs. martyrdom, moderatevs. radical, the Muslim world vs. the West, and why 9/11 happened.The author is deputy foreign editor at Knight Ridder newspapers and is aregular contributor to her company’s 32 newspapers.In chapter 1, “A Minister’s Question,” Davis, an African-Americanpracticing Christian, wonders why African-Americans mainly have chosennon-violence, while the self-professed Muslims held responsible for 9/11chose violence. As both groups ground their struggle for justice in theirrespective religions, this gives rise to a paradox: Can

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Christensen, Bent. "Kirke og menighed i Grundtvigs teologi og kirkepolitik 1806-61." Grundtvig-Studier 64, no. 1 (2015): 7–63. http://dx.doi.org/10.7146/grs.v64i1.20906.

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Kirke og menighed i Grundtvigs teologi og kirkepolitik 1806-61[Church and Congregation in Grundtvig’s Theology and Church Politics 1806-61]By Bent ChristensenFrom his 1806 work “Om Religion og Liturgie” (On Religion and Liturgy) and forthe rest of his life, N. F. S. Grundtvig was preoccupied with the substance andthe conditions of the church. In this paper, however, the latest text consideredis the final chapter of his book Den christelige Børnelærdom (Christian Childhood Teachings) (1861).The paper presents and analyses a number of statements showing whatGrundtvig understood by the terms “chu

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Pedersen, Kim Arne. "Grundtvig og fundamentalismen." Grundtvig-Studier 56, no. 1 (2005): 86–124. http://dx.doi.org/10.7146/grs.v56i1.16472.

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Grundtvig og fundamentalismen[Grundtvig and fundamentalism]By Kim Arne PedersenThe chosen starting-point is Ole Vind’s perception of Gr as a Biblefundamentalist. Vind constructs a concept of fundamentalism along idea-historical lines and focuses on what he perceives to be Gr’s literal reading of, especially, the Old Testament; but he also emphasises that for Gr the Scriptures were directly inspired by God.Through the introduction of a theological-historical and secularhistorical definition of the concept of fundamentalism, Gr’s relationship to the Bible is examined with the aim of mounting a c

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Kristensen, Bent. "Var Grundtvigs nyerkendelse i 1832 en tragisk hændelse?" Grundtvig-Studier 41, no. 1 (1989): 16–31. http://dx.doi.org/10.7146/grs.v41i1.16016.

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Was Grundtvig’s New Discovery in 1832 A Tragic Event?By Bent ChristensenThe title of this lecture for the Degree of Divinity has been given its provocative wording by the Faculty of Theology at the University of Copenhagen. In his thesis for the Degree of Divinity, published in 1987 and reviewed in Grundtvig Studies in 1988, Bent Christensen has described and evaluated Grundtvig’s attitude in the field of church policy over the years from 1824 to 1832, a critical period of time for himself, in such a way as to give the reader the impression that the writer regards the attitude taken by Grundtv

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Michelsen, William. "Levende vekselvirkning." Grundtvig-Studier 41, no. 1 (1989): 305–8. http://dx.doi.org/10.7146/grs.v41i1.16037.

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Living InteractionViggo Mortensen: Theology and Science. Beyond Restriction and Expansion. Munksgaard, Copenhagen 1989. With an English Summary. Dissertation, University of Aarhus.God and Nature. Is a dialogue between theology and science feasible? Edit. Viggo Mortensen. Munksgaard, 1990.Reviewed by William MichelsenIn his World Chronicle from 1812 Grundtvig attacked the sciences, especially chemistry and the mathematical method, for leading away from religion and theology, and the attack caused a conflict between him and the physicist H.C. Ørsted in 1814-1815. Nevertheless, in 1829, Grundtvig

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Beyers, Jaco. "Teologie van godsdienste: ’n Perspektief op die verhouding tussen Christendom en Tradisionele Afrika Godsdienste." HTS Teologiese Studies / Theological Studies 62, no. 2 (2006). http://dx.doi.org/10.4102/hts.v62i2.368.

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Theology of Religions: A perspective on the relationship between Christianity and the Traditional African ReligionIn this discussion the relationship between Christianity and the Traditional African Religion is critically evaluated. The relationship is viewed from the perspective of the understanding of revelation and from the understanding of divinity. The possibility of a true African Christology is investigated and the understanding of sin and redemption from an African perspective is highlighted. The goal of the article is to identify important elements in the dialogue when bringing the go

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29

Baugh, Selena C. "On Divinity and Marginalization: Western Christianity and African Spirituality as Impetuses of Gender In/Equality." Perceptions 5, no. 2 (2019). http://dx.doi.org/10.15367/pj.v5i2.195.

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This paper seeks to determine whether the presence of powerful women in African religious tradition allowed for the existence of similarly powerful women in their society while the apparent absence or disregard for powerful women in Western Christianity resulted in the exclusion of women from the political and social realms. Since many pre-19th century African and European governments were heavily influenced by religion, it was a significant tool of socialization in both contexts. Therefore, the gender dynamics modeled in these belief systems were likely reflected by their respective societies

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Adamo, David T. "The Burning Bush (Ex 3:1–6): A study of natural phenomena as manifestation of divine presence in the Old Testament and in African context." HTS Teologiese Studies / Theological Studies 73, no. 3 (2017). http://dx.doi.org/10.4102/hts.v73i3.4576.

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The purpose of this article is to attempt to sketch a new reading of Exodus 3:1–6 in African context. After the analysis of the text and various interpretations of the burning bush, this article attempts to survey the various uses of the word fire/lightning/thunder in the Old Testament and in African indigenous religious tradition (Yoruba tradition). In this case, the legends of Sango, the Yoruba Divinity, are important examples of interpreting the existence of fire/lightning/thunder as a sign of God’s presence. Although the meaning of fire/lightning/thunder in the Old Testament and African tr

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Lucci, Diego. "The Law of Nature, Mosaic Judaism, and Primitive Christianity in John Locke and the English Deists." Entangled Religions 8 (September 11, 2019). http://dx.doi.org/10.46586/er.8.2019.8354.

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In their attempts to revive “true religion,” Locke and several English deists, such as Toland, Tindal, Chubb, Morgan, and Annet, focused on the relationship between the Law of Nature, the Law of Moses, and Christ’s teaching. However, Locke and the deists formulated different conceptions of the Law of Nature and its relationship with natural religion, Mosaic Judaism, and primitive Christianity. Locke saw the history of human knowledge of morality and religion as a process of gradual disclosure of divinely given truths—a process culminating in Christian revelation. He argued that the Law of Fait

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Conner, Tom. "The Problem with Biblical Motifs in Knut Hamsun’s Growth of the Soil." Nordlit, no. 40 (December 11, 2018). http://dx.doi.org/10.7557/13.4411.

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Religion does not play a major role in Norwegian Nobel laureate Knut Hamsun’s work. The one brilliant exception to this detached and seemingly cavalier attitude toward religion or, should I say, Christianity, is Hamsun’s masterpiece, Growth of the Soil (1917), which won him the Nobel Prize in literature in 1920. In this mythic novel, Hamsun draws upon a plethora of biblical motifs to create a heroic cosmogony that proposes an alternative to the rapid social and economic transformation under way in Norway in the second half of the nineteenth century and a vision of Norway founded on the cultiva

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De Castro, Dannyel Teles. "Um olhar sobre a ecoespiritualidade urbana / A look at the urban ecospirituality." AntHropológicas Visual 3, no. 1 (2017). http://dx.doi.org/10.51359/2526-3781.2017.24098.

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Sinopse: A ecoespiritualidade é uma forma de religiosidade que visa romper com os paradigmas ocidentais da relação entre ser humano e natureza, aproximando ambos. É praticada por diferentes grupos religiosos urbanos, principalmente no interior de movimentos alternativos. Os neopagãos, por exemplo, frequentemente ocupam áreas verdes das cidades nos finais de semana para a realização de rituais nos quais chamam pelas suas divindades de culto, geralmente ligadas aos diversos aspectos da natureza. O Neopaganismo é um fenômeno constituído de diferentes religiões que buscam resgatar aspectos da reli

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