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Artículos de revistas sobre el tema "God"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 25 de julio de 2025

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1

Thomas. "The God Gad." Journal of the American Oriental Society 139, no. 2 (2019): 307. http://dx.doi.org/10.7817/jameroriesoci.139.2.0307.

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2

Tharamangalam, Joby. "Our Beloved GODS: 'Our GODS: The Hindrance to the Genuine One." Jnanadeepa: Pune Journal of Religious Studies Jan-Dec 2012, no. 15/1-2 (2012): 116–31. https://doi.org/10.5281/zenodo.4176028.

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There is an urgency to reflect whether the GODs we love and serve leave us impoverished or give us life. We are overfed by numerous images of God today. Some of these GODs defend inhuman and exploiting approaches instead of liberating the vulnerable. These disfigured faces of God are laid upon us when we are helpless, or we buy them when we want to hide. Since these masks of god possess exploiting capacity, and dehumanise their worshippers they have no place in the kingdom of justice and freedom. All these GODs bring along some essential qualities to our own person and society. Their ultimate

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3

임효명. "God, Samuel's God." Korean Journal of Old Testament Studies 18, no. 4 (2012): 38–71. http://dx.doi.org/10.24333/jkots.2012.18.4.38.

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4

Hampson, Michael. "God Without God." Tikkun 23, no. 3 (2008): 16–17. http://dx.doi.org/10.1215/08879982-2008-3008.

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5

Marey, Alexander. "Mortal God—Dying God?" Sotsiologicheskoe Obozrenie / Russian Sociological Review 14, no. 4 (2015): 199–203. http://dx.doi.org/10.17323/1728-192x-2015-4-199-203.

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6

Numbers, Ronald L. "America's God, Nature's God." Journal of The Historical Society 3, no. 2 (2003): 193–96. http://dx.doi.org/10.1111/1540-5923.00056.

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7

Sennett, James F. "Is God Essentially God?" Religious Studies 30, no. 3 (1994): 295–303. http://dx.doi.org/10.1017/s0034412500022903.

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If theism is true, then there exists a being to which we appropriately refer with the term ‘God’. This point is analytic. Any object to which we appropriately refer with the term ‘God’ bears certain properties – e.g. omniscience, omnipotence and moral perfection. While the analyticity of this point may be a matter of debate, I find no problem granting its necessary truth, at least for the purposes of this paper. There are properties essential to the appropriate wearing of the title ‘God’. Does it follow from these claims that the object to which we appropriately apply the term ‘God’ bears the

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8

Hardin, Michael. "Let God Be God:." Journal of Ministry in Addiction & Recovery 1, no. 2 (1994): 9–22. http://dx.doi.org/10.1300/j048v01n02_02.

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9

Chandler, Marvin. "God is Still God." Black Sacred Music 1, no. 1 (1987): 64. http://dx.doi.org/10.1215/10439455-1.1.64.

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10

Weyde, Karl William. "Is God a Violent God?" Teologisk tidsskrift 6, no. 04 (2017): 280–300. http://dx.doi.org/10.18261/issn.1893-0271-2017-04-02.

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11

Baumann, Monica. "God økonomi i god ernæring." Norsk tidsskrift for ernæring 9, no. 1 (2011): 15–16. http://dx.doi.org/10.18261/ntfe.9.1.5.

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12

KOSTER, MELINDA. "My God is God, Period." Women's Studies 35, no. 6 (2006): 585–94. http://dx.doi.org/10.1080/00497870600809780.

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13

Edwards, Adrian. "God Above and God Below." New Blackfriars 69, no. 812 (1988): 19–27. http://dx.doi.org/10.1111/j.1741-2005.1988.tb01301.x.

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14

Maraschin, Jaci. "Turning from God to God." Ecumenical Review 50, no. 2 (1998): 184–89. http://dx.doi.org/10.1111/j.1758-6623.1998.tb00345.x.

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15

Clarke, Sathianathan. "God of Life, God in Life, and God for Life:." Ecumenical Review 64, no. 4 (2012): 439–53. http://dx.doi.org/10.1111/erev.12002.

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16

Chandra Kondaparthi, Ramesh. "Almighty God." International Journal of Science and Research (IJSR) 12, no. 5 (2023): 163–65. http://dx.doi.org/10.21275/sr23430133542.

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17

Balbo, Ned, and Debora Greger. "God." Antioch Review 60, no. 2 (2002): 349. http://dx.doi.org/10.2307/4614344.

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18

Simpson, Peter L. P. "God." International Philosophical Quarterly 52, no. 1 (2012): 121–23. http://dx.doi.org/10.5840/ipq201252110.

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19

Davies, Irene. "God." Fieldwork in Religion 8, no. 2 (2013): 199–208. http://dx.doi.org/10.1558/firn.v8i2.199.

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In 1966 an unprecedented disaster struck the small coalmining village of Aberfan in South Wales. 144 lives were lost as thousands of tons of mining rubble hurtled down the mountainside into a local school; not only families, but the community was devastated as the village lost a generation, with 116 children perishing in the rubble. This paper explores the emotional, psychological and physiological affects experienced by the community in the aftermath of such a disaster, and the spiritual coping mechanisms individuals often employ in order to deal with their grief. This case study of Aberfan e

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20

Jackson, Roy A. "God." Philosophers' Magazine, no. 4 (1998): 32–33. http://dx.doi.org/10.5840/tpm1998412.

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21

LINDSAY, FRANNIE. "GOD." Yale Review 94, no. 3 (2006): 75. http://dx.doi.org/10.1111/j.1467-9736.2006.00212.x.

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22

Devi, N. Revathi, V. Narayana Rao, and A. K. Ramanujan. "God." World Literature Today 68, no. 2 (1994): 244. http://dx.doi.org/10.2307/40150128.

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23

Badihian, Mahnaz. "God." Prairie Schooner 87, no. 3 (2013): 20–21. http://dx.doi.org/10.1353/psg.2013.0119.

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24

Weckman, George. "God." Teaching Philosophy 22, no. 2 (1999): 230–31. http://dx.doi.org/10.5840/teachphil199922224.

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25

Alić, Sead. "God." In medias res 12, no. 23 (2023): 3803–13. http://dx.doi.org/10.46640/imr.12.23.2.

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Ovaj tekst i ovaj pristup žele skrenuti pozornost na oblike ljudskog posredovanja ideje Boga; na smrt medija u kojima se Bog objavio, a koja koincidira sa gubitkom povjerenjem u ideju Boga, koja je previše ljudskom.U tom smislu govori se o ‘zemaljskom Bogu’ koji različitim interesnim grupama služi kao izgovor za djelovanje ili nedjelovanje.Ideja Boga vratila se njegovoj barbarskoj nazočnosti u životima naših naroda. Nebo je podijeljeno. Bog je postao izgovor za idole i njihove institucije, bogove među ljudima. Na pravim vjernicima je pokušati ujediniti nebo i pokušati čuti nebo nekim novim med

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26

Brenkman, John. "“ . . . wrestling with (my God!) my God”." Qui Parle 21, no. 2 (2013): 1–25. http://dx.doi.org/10.5250/quiparle.21.2.0001.

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27

Fasting, Mathilde. "God organisering vil gi god omsorg." Søkelys på arbeidslivet 30, no. 01-02 (2013): 137–49. http://dx.doi.org/10.18261/issn1504-7989-2013-01-02-09.

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28

Runzo, Joseph. "God-Relationships With and Without God." Faith and Philosophy 10, no. 1 (1993): 124–28. http://dx.doi.org/10.5840/faithphil199310137.

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29

Denysenko, Anatoliy. "God after God by S. Konacheva." Theological Reflections: Eastern European Journal of Theology 19, no. 1 (2021): 217–30. http://dx.doi.org/10.29357/2521-179x.2021.v19.1.12.

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30

Tóth, Beáta. "Gift as God — God as Gift?" Studia Phaenomenologica 9, no. 9999 (2009): 255–67. http://dx.doi.org/10.5840/studphaen20099special50.

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While the notion of gift has received much scholarly attention in recent philosophical discussion, theology appears as being too strongly dependent on philosophy by being oblivious of its own resources within the rich theological tradition concerning the Trinitarian community of loving gift exchange. After considering the possibility of a transition from a faith-informed phenomenology to phenomenologically inspired theology, the essay examines two early tests cases, Hilary of Poitiers and Augustine of Hippo, where the relationship these authors saw between gift and love within the life of the

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31

Treanor, Brian. "Anatheism: Returning to God After God." International Journal of Philosophical Studies 19, no. 5 (2011): 771–77. http://dx.doi.org/10.1080/09672559.2011.634237.

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32

Avis, Paul. "Book Review: Let God be God." Theology 93, no. 754 (1990): 305. http://dx.doi.org/10.1177/0040571x9009300411.

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33

Champagne, Marc. "DAY SHIFT GOD, NIGHT SHIFT GOD." Think 19, no. 54 (2019): 81–88. http://dx.doi.org/10.1017/s1477175619000319.

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It is usually thought that only one being can be all-knowing, all-powerful, and all-loving. Challenging this monotheist conviction, I propose a universe ruled by two deities: ‘day shift God’ oversees the events that occur while the sun is up, whereas ‘night shift God’ oversees the events that occur while the sun is down. I survey objections to this proposal and conclude that the real obstacle is not an argument, but an aesthetic preference.

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34

Shaw, Patrick. "Might God not have been God?" Religious Studies 31, no. 4 (1995): 421–27. http://dx.doi.org/10.1017/s0034412500023842.

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James Sennett has argued that Yahweh may possess the properties of divinity contingently; that it is an open question whether Yahweh is divine in all possible worlds, and that perfect goodness cannot belong essentially to anyone. In response to Sennett it is here argued that it does not make clear sense to suppose that properties apply to Yahweh contingently, and that Sennett fails to demonstrate that perfect goodness cannot apply essentially. There are problems with the notion of perfect goodness, but these would tend to suggest that the notion lacks application anywhere.

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35

QUINN, PHILIP L. "Can God speak? Does God speak?" Religious Studies 37, no. 3 (2001): 259–69. http://dx.doi.org/10.1017/s0034412501005650.

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This paper critically examines what Nicholas Wolterstorff has to say in Divine Discourse in response to the two questions in the title. It tries to show that his argument for the conclusion that God can have the obligations of a speaker is defective. It also tries to show that his argument for the conclusion that some actual person is entitled to believe that God has spoken to her is incomplete. The paper's conclusion is that Wolterstorff's arguments fail to establish, or to provide strong grounds for accepting, a positive answer to either of the questions in its title.

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36

Murray, Dylan, Justin Sytsma, and Jonathan Livengood. "God knows (but does God believe?)." Philosophical Studies 166, no. 1 (2012): 83–107. http://dx.doi.org/10.1007/s11098-012-0022-5.

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37

Viney, Donald Wayne. "God Almighty and God All-Loving." Process Studies 45, no. 2 (2016): 176–98. http://dx.doi.org/10.5840/process201645214.

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38

Christensen Jr., Walter James. "Calculating God from the God Particle." Journal of Modern Physics 07, no. 02 (2016): 237–50. http://dx.doi.org/10.4236/jmp.2016.72024.

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39

Hopkins, Claire. "THANK GOD I AM NOT GOD." Bulletin of the Royal College of Surgeons of England 103, no. 1 (2021): 10. http://dx.doi.org/10.1308/rcsbull.2021.17.

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40

Conroy, Kieran. "Taoism: God as Nature Sees God." Journal of Religion and Health 46, no. 1 (2007): 177–78. http://dx.doi.org/10.1007/s10943-006-9095-9.

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41

ENNAJI, Nadia, Hasan OUAKHIR, Mohammed ABAHROUR, Velibor SPALEVIC, and Branislav DUDIC. "Impact of watershed management practices on vegetation, land use changes, and soil erosion in River Basins of the Atlas, Morocco." Notulae Botanicae Horti Agrobotanici Cluj-Napoca 52, no. 1 (2024): 13567. http://dx.doi.org/10.15835/nbha52113567.

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Soil erosion, a land degradation process triggered by natural and anthropogenic factors, seriously impacts landscapes and water resources. The influence of vegetation cover and land use changes on intensity of soil erosion of two catchments in mountainous regions of Morocco is evident, as it alters hydrologic response and sediment dynamics. This research aims to analyze the interactions among plants, soil, geology, meteorology, and orography, assessing soil erosion responses using the process-oriented IntErO model - Erosion Potential Method to determine erosion rates. The obtained results indi

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42

STENMARK, MIKAEL. "Competing conceptions of God: the personal God versus the God beyond being." Religious Studies 51, no. 2 (2014): 205–20. http://dx.doi.org/10.1017/s0034412514000304.

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AbstractAmong philosophers and theologians today, one of the most important dividing lines is the one separating those who advocate a personal conception of God (personal theism) from those who embrace the idea of a God beyond or without being (alterity theism). There is not much dialogue between these groups of scholars; rather the two groups ignore each other, and each party typically believes that there is a fairly straightforward knockdown argument against the other. In this article I explore these two standard objections – the idolatry objection and the no-sense objection – and show why t

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43

Igboin, Benson O. "Is Olodumare, God In Yoruba Belief, God?" Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 4, no. 2 (2014): 189. http://dx.doi.org/10.20871/kpjipm.v4i2.67.

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<div><p><strong>Abstrak :</strong> Pertanyaan apakah Olodumare, Tuhan dalam kepercayaan Yoruba, sebagaimana diterjemahkan oleh Bolaji Idowu, adalah Tuhan merupakan persoalan penuh liku. Hal ini karena konsep dan kepercayaan atas Olodumare ini mengalami serangkaian analisis berputar sehingga memancing pertanyaan tersebut dijawab dalam tiga tahap episodik mendasar. Pertama dari kalangan antropolog Barat yang, sengaja atau tidak, keliru memahami bahwa Olodumare bukanlah, atau tidaklah sederajat dengan, Tuhan; tahap kedua diperjuangkan oleh pengkaji Africa (<em>Africa

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44

KNITTER, Paul F. "«My God is Bigger than your God!»." Studies in Interreligious Dialogue 17, no. 1 (2007): 100–118. http://dx.doi.org/10.2143/sid.17.1.2022755.

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45

Jones, W. Glyn, William Heinesen, and Jens E. Donner. "God aften måne, god aften min ven." World Literature Today 65, no. 1 (1991): 124. http://dx.doi.org/10.2307/40146236.

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46

Freeman, Anthony. "God-Talk: God in Us Re-Visited." Modern Believing 54, no. 3 (2013): 232–39. http://dx.doi.org/10.3828/mb.54.3.232.

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47

Macleod, Donald. "God or god?: Arianism, Ancient and Modern." Evangelical Quarterly: An International Review of Bible and Theology 68, no. 2 (1996): 121–38. http://dx.doi.org/10.1163/27725472-06802003.

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This study begins with an attempt to derive from 4th century discussions a definition of Arianism. It then notes the re-emergence of Arianism after the Reformation and traces its development within both the Church of England and English Nonconformity, focussing particularly on Isaac Watts and Philip Doddridge. It looks at the factors which account for this development, including the aversion to human creeds which so deeply influenced the Nonconformist mindset. The study concludes that men like Doddridge, passionately committed to theological freedom, underestimated the threat which Arianism po

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48

Rigby, Cynthia L. "God Might Be Where God Is Not." International Journal of Systematic Theology 23, no. 3 (2021): 438–44. http://dx.doi.org/10.1111/ijst.12505.

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49

Grossman, Teddi. "The God Within and the God Without." Substance Use & Misuse 48, no. 12 (2013): 1150–56. http://dx.doi.org/10.3109/10826084.2013.808485.

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50

Rowland, Christopher. "Render to God what belongs to God." New Blackfriars 70, no. 830 (1989): 365–71. http://dx.doi.org/10.1111/j.1741-2005.1989.tb05134.x.

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