Concept Of God Research Articles

Panentheism and Open and Relational Theology

Open and relational theologies have a particular affinity for panentheism. But what does it mean to say that ‘all’ (pan) is ‘in’ (en) God? How one answers this question will be determined by a number of factors, including one’s metaphysic (understanding what constitutes the ‘all’ that is in God), one’s concept of God, and then one’s understanding of the God-world relation. This essay describes open and relational theology. It also describes panentheism, broadly understood. It concludes with an analysis of how an open and relational view of God and the world can often entail a particular type of panentheism.

Given for Us

AbstractAgainst the background of the theme of the 11th Assembly of the World Council of Churches (WCC), “Christ’s love moves the world to reconciliation and unity,” this article explores the relevance of “gifts” and “giving” in the context of ecumenical relationships and the role that ethics play in these relationships. Giving, receiving, and giving back in turn are seen as important ethical indicators in three ways. First, in terms of cultural anthropology, they point to the diverse ways in which different cultures understand the human being. Second, gifts denote social structures, status, and how people relate to each other in a wider creative web of relationships. Third, the idea of the gift picks up the central theological concept of God’s grace, freely given. At the heart of the narrative of Jesus and the events of the cross and resurrection is the reconciling and liberating gift and giving of Jesus. Such a non‐sacrificial reading is central to the questions evoked by the theme for the WCC assembly, scheduled for August–September 2022 in Karlsruhe, Germany.

TWO ARGUMENTS FOR THE INCOHERENCE OF NON-TELEOLOGICAL DEISM

I argue that one form of deism, what I shall call ‘moderate non-teleological deism’, seems prima facie incoherent (at least on the assumption of the intuitive Anselmian conception of God). I offer two arguments in support of the prima facie incoherence view: the moral irresponsibility argument and the practical irrationality argument. On the one hand, the moral responsibility argument suggests that three of the essential attributes of such a deistic God are inconsistent: omniscience, omnipotence and moral perfection. This is, of course, a variation of the well-known argument from evil. On the other hand, the practical rationality argument suggests that were such a deistic God to create the universe but have no further interest, plan or goal for the universe, the very act would have committed a deistic God to practical irrationality. I argue that this result follows from a widely accepted understanding of the nature of practical rationality and agency. I briefly examine some objections to the two arguments and conclude that moderate non-teleological deism seems prima facie incoherent.

A contradição entre bem e mal na essência humana e a reconciliação na Filosofia da Religião hegeliana

The research explains the contradiction between good and evil subsisting in the human essence in the natural/spiritual duality, and, at the same time, the reconciliation proposed by Hegel in his Philosophy of Religion when dealing with consummate religion. What is the Hegelian strategy for resolving the contradiction implicit in human duality? It is a matter of explaining the logic of abstract freedom enclosed in being for oneself and the logic of the supersumption of evil in the divine concept of reconciliation. First, the opposition in the human essence is reconstructed through the narrative of the fall described in the book of Genesis; then, the overcoming of this opposition in the incarnation of the Son of God that brings about reconciliation through the singularity of the divine spirit and intersubjective objectivity in the community; finally, we point out the criticisms of the Hegelian Philosophy of Religion in post-Hegelian philosophy and theology, in which Marx's metaphysical-religious roots in the criticism of Hegel and religion remain, at the same time. We highlight the Marxian conception of the human being as a natural-spiritual essence that is primarily concerned with their material reproductive needs, that is, a liberated society takes care of the material bases of human life. Only then does the working human being find reconciliation in society. Updating the philosophy of religion debate is a challenge to face the growing religious fundamentalism that legitimizes human irrationalities and delays in civilizational achievements at all levels.

The Concept of God in Spinoza’s Ethics: Viewpoint of Metapraxis

본 논문의 목적은 스피노자 윤리학에서의 ‘신’의 개념을 메타프락시스적 관점에서 고찰함으로써 그것이 우리의 삶에 주는 시사를 살펴보는 데 있다. 스피노자의 신에 관한 논의는 인간의 완성이라는 윤리학적 실천문제와 밀접하게 관련이 있으며, 그것과의 관련에 의해서만 그 의미가 올바로 밝혀질 수 있다. 서양의 철학사에서 신은 초월과 내재, 즉 ‘자연 없는 신’―초자연적 인격신―과 ‘자연으로 환원된 신’―유명론적 자연신―이라는 두 가지 대립적인 구도 하에서 파악되어온 경향이 있다. 스피노자는 그 중에서 ‘신은 만물의 초월적 원인이 아니라 내재적 원인이다’(1p18)라고 말함으로써 초월과 내재의 대립에서 내재 쪽으로 기울어져 있다는 인상을 준다. 그러나 스피노자 윤리학을 메타프락시스적 관점에서 고찰할 때 ‘내재성’의 개념은 처음에 그것이 극복하고자 한 초월성을 배제하기는커녕 오히려 요청하게 될 가능성이 크다. 스피노자 윤리학에 의하면, 위의 두 관점이 가진 오류는 단지 신에 관한 논증에 국한된 것이 아니라 그것이 인간의 삶에 관한 잘못된 설명을 할 뿐만 아니라 그것으로부터 필연적으로 따라 나오는 결과로서 인간이 추구해야 할 이상과 그것에 이르는 방법에 관하여 그릇된 처방을 내어놓는다는 것, 오직 거기에 있다는 것이 밝혀질 것이다.

MUHAMMADIYAH’S PHILOSOPHY OF EDUCATION

Background: The basis of this research is first, the existence of a civilization of 'philosophy of life' muhammadiyah education; Second, there is a tajdid movement; third, Muhammadiyah as a pillar of religious thought in Indonesia; fourth, the concept of education that muhammadiyah has built and; Fifth, the philosophy of education that muhammadiyah began to construct is relatively young. This research builds on the question of how the construction of Islamic educational philosophy according to Muhammadiyah.
 Aim: This research aims to explore aspects of educational philosophy according to Muhammadiyah.
 Method: This research includes religious research with the point of view of the scope of the research. If based on the type of research including exploratory research with a philosophical approach. Researchers analyzed the data by understanding symbols, giving and digging carefully related to the meaning, essentially the life of symbols, and illuminating interpretations.
 Findings: The construction of Muhammadiyah Islamic education philosophy begins with the main themes of Muhammadiyah Islamic education. The main themes are the paradigm, nature, policy, and aspects of Muhammadiyah Islamic education. The content of the instruction of Muhammadiyah Islamic education philosophy in the form of muhammadiyah Islamic educational ontology area includes the concept of God, universe, and man, and the epistemological area of Muhammadiyah Islamic education contains the nature of science, curriculum, educators, learners, methods and tools of Islamic education.

Tutuism and the Moral Universe. Comment on Gasser (2021). Animal Suffering, God and Lessons from the Book of Job. Religions 12: 1047

Georg Gasser has recently attempted a new explanation to the problem of animal suffering, i.e., how can a morally perfect, omniscient, and omnipotent God allow the gratuitous suffering of animals? His argument can be interpreted in two ways: (i) creation is amoral and therefore there is no problem of animal suffering; (ii) God’s morality is beyond us and not responsive to humans. In both cases, the problem of animal suffering is, according to Gasser, explained. Grounded on the thought of Desmond Tutu, I contend, however, that both (i) and (ii) imply that God would be immoral, which is an unacceptable implication for Christians. Therefore, Gasser’s explanation fails to solve the problem of suffering. Further, I uphold that if God exists He is necessarily a moral agent and if one wishes to give up such property, then also needs to give up His omnipotence. On top of this, I challenge the idea that there is a naturalistic fallacy in holding a Tutuist conception of God.

Hinweise auf Gott

Abstract References to God. Some Remarks by Wittgenstein on Religion in the Years 1949 – 51. After a brief overview of Wittgenstein's stock of remarks on the subject of religion from 1949 – 1951, this article will focus on two particular points: (1) supposedly nonsensical conceptions of God, for instance in the context of proofs of God, (2) definitions of the term ”God” by hinting at something. Connections between (1) and (2) both systematically and exegetically within the framework of Wittgenstein's remarks are made. Ich danke Anja Weiberg für sehr hilfreiche Kommentare.

Comparing Concepts of God: Translating God in the Chinese and Yoruba Religious Contexts

This article discusses the concept of God with a focus on the translation of God in the Chinese and Yoruba religious contexts. Translating the word God is of the essence when comparing concepts of god(s). The translation of the Christian God as Olodumare misrepresents the latter. As suggested by Africanists, there should be appropriate translations for God, Olodumare, and other African gods. As a preliminary comparative attempt, this article presents a case on the introduction of God to the Chinese people. The translation of God into Chinese reflects different views regarding the correlation between the Christian God and the Chinese gods.

The Idea of God and the Empirical Investigation of Nature in Kant’s Critique of Pure Reason

AbstractThis article aims to justify the positive role in the empirical investigation of nature that Kant attributes to the idea of God in the Critique of Pure Reason. In particular, I propose to read the Transcendental Ideal section and the Appendix to the Transcendental Dialectic together to see whether they can reciprocally illuminate each other. I argue that it is only by looking at the transcendental deduction of the ideas of reason and the resulting analogical conception of God (which Kant provides in the Appendix) that a fully legitimate positive use of the idea of God can be vindicated.

Studi Komparasi Konsep Tuhan dalam Mistisisme Jawa dan Advaita Vedanta Adi Śańkarācārya

Mysticism gives a different nuance in defining the concept of God. Because this is related to the individual experience of those who reach the mystical consciousness, awareness of God in mysticism cannot be reached by reason or empirically but through the way of the senses in mind. This article attempts to explain the concept of God in Javanese mysticism and Advaita Vedanta Adi Śańkarācārya. The method used in this research is (library research). The results of this study are 1) the concept of God in Javanese mysticism (Sangkan Paraning Dumadi) and Advaita Vedanta (Brahman as the highest and absolute reality) is monistic theism, namely understanding God as one (transcendent monotheism). 2). In the view of Javanese mysticism, the universe is sourced from God and will return to God, while in Advaita Vedanta, apart from Brahman as an absolute reality, everything else, including nature, is an illusion of Maya. 3). To achieve God's consciousness, Javanese mysticism emphasizes doing Heneng, Hening, Henong, and Catur Lampah Laku, with the spiritual path to reach Manunggaling Kawula Gusti. Whereas in Advaita Vedanta, the union between Atman and Brahman can be achieved by removing the veils of Maya and avidya (ignorance).

Divine Action and Emergence: An Alternative to Panentheism by Mariusz Tabaczek

Reviewed by: Divine Action and Emergence: An Alternative to Panentheism by Mariusz Tabaczek Michael J. Dodds O.P. TABACZEK, Mariusz. Divine Action and Emergence: An Alternative to Panentheism. Notre Dame, Ind.: University of Notre Dame Press, 2021. xviii + 346 pp. Cloth, $75.00 This book is written against the background of a paradigm shift currently taking place in science, away from reductionism and toward the theory of emergence (EM) and downward causation (DC). The theory asserts that an emergent whole, whether a biological organism or a dynamic system, cannot be explained by its parts. The book evaluates a number of theologians who have embraced this theory in their accounts of divine action and concludes with an alternative account based on the theology of Aquinas. Tabaczek initially investigated the theory of emergence in his earlier work, Emergence: Towards a New Metaphysics and Philosophy of Science (2019). There, he explained how a neo-Aristotelian dispositional [End Page 603] metaphysics may serve as an ontological ground for emergentism. He begins the present work by summarizing and developing those arguments. Recognizing the inadequacy of the "classical" version of the theory of emergence that employs efficient causality to account for downward causation, Tabaczek turns to the "dynamical depth" account of emergence, developed by Terrence Deacon, that employs the notion of "constitutive absences" or constraints to explain the emergence of complexity and specialization. He finds, however, that Deacon's theory also fails to provide an ontology of the emergent whole. Many contemporary thinkers employ Aristotle's philosophy of causation in their discussions of emergence, but often without adequate understanding. Tabaczek therefore offers a masterful review of Aristotle's actual teaching and shows its relation to the dispositionalism of the New Aristotelianism. The main concern of the present work is theological. Tabaczek notes that theologians who employ emergence in their account of divine action frequently anchor their theology in panentheism, the theory that the world is somehow in God and that God is both in the world and somehow more than the world. God influences the world, but the world also affects God. The theory requires that, to avoid interfering with the world, God's power and knowledge must be somehow limited. Tabaczek finds that such theology "calls into question the classical understanding of God as immutable, omniscient, omnipotent, infinite, eternal, and impassible." He argues that "the concept of God's self-limitation of the divine attributes … leads to an image of God as a superintelligent and a superpowerful agent, yet not a truly divine one." Tabaczek's aim is "to critically evaluate emergentist panentheism within the circles of the theology–science dialogue and to propose an alternative theological interpretation of emergence in terms of the classical and the new Aristotelianism and the Thomistic concept of the concurrent action of God in the universe." He develops an interpretation of divine action that preserves the traditional, transcendent divine attributes while affirming God's immanence in the world. His model of divine action is "built in reference to both the classical DC-based and Deacon's dynamic depth views of EM (reinterpreted in terms of the classical and new Aristotelianism) and the classical Aristotelian-Thomistic view of the God-world relationship." It provides "an important alternative to the emergentist panentheism developed by Peacocke and supported by Clayton and Niels Henrik Gregersen." Tabaczek presents an insightful review and critique of theologians who employ panentheism and emergentism in their account of divine action. In so doing, he unearths some serious theological problems with panentheism in general and emergentist panentheism in particular. He finds a troublesome ambiguity with the notion of "in" (en) not only in the claims of panentheism regarding the God-world relationship but also in the very term "pan en theism" itself. He also spots an unresolved tension between the notions of divine transcendence and immanence. The issue [End Page 604] of theodicy arises with the claim that the world, with all its natural and moral evils, is somehow "in" God. Finally, there is a tendency to view God as a univocal cause, belonging to the same order as natural causes. Inpresenting his theory of emergence and divine action, Tabaczek first offers a magisterial review of Aquinas's account...

“Can the Concept of God Exist in a Perfectly Logical Language?” Baraka, Wittgenstein, and the Hermeneutics of Counter-Enlightenment

AbstractThis article looks at the influence of Ludwig Wittgenstein’s early philosophy of language on the Black Arts Movement. Amiri Baraka’s essay / prose poem “Expressive Language” ends with a quotation from Wittgenstein: “Can the concept of God exist in a perfectly logical language?” The problem is that Wittgenstein never wrote this. In tracking the meaning of Baraka’s pseudo ascription, this essay situates Baraka’s early work in the context of midcentury philosophy of language and the linguistic turn. It argues that Baraka’s extensive engagement with the form and thought of Wittgenstein’s Tractatus Logico-Philosophicus is crucially important in Baraka’s narration of his conversion from Beat bohemianism to Black nationalism. Baraka’s argument with Wittgenstein anticipates the concerns of a debate that occurred several years later between Hans Gadamer and Jürgen Habermas. Reading “Expressive Language” and Baraka’s poetry and autobiographical writing alongside the exchanges of the Gadamer-Habermas debate, the essay argues that Baraka’s writings challenge the identification of critique with progressive politics that informs the work of Habermas and Paul Gilroy.

REVITALIZATION OF THE BANUA HALAT SACRED MOSQUE

The area Banua Halat Sacred Mosque in Tapin Regency, which has degraded its environment due to inadequate facilities and infrastructure services, and does not have a forum for development and introduction to religious and cultural history, it is feared that cultural heritage will be damaged, couple with the case of the COVID-19 pandemic which hampers activities. Baayun Maulid Nabi Muhammad, which is held every 12 rabiul awal every year, reduces the existence of areas. With the development of cultural heritage that elevates historical and cultural values, it will have an impact on the environment and the surrounding community. The revitalization of the mosque area is carried out with the aim of rediscovering the potential that has or was owned or should have been owned by the sacred Banua Halat mosque. Trough the method of forming the area through the concept of God to express directly the relationship between religion and culture produces clarity of form and space, shape, and order by increasing the vitality of the area through service network facilities and infrastructure, as well as developing the value of the location of the cultural heritage area. 
 Keywords: Banua Halat Sacred Mosque, Cultural Conservation, Devine Rantau, Revitalization.

The Meaning of God In Deutronomy 6:6-9 and Its Implication Today

The book of Deuteronomy is a book that contains the confirmation of God's promise to the Israelites by the elders of the nation of Israel. This book contains the remembrance made by Moses to the new generation of the Israelites, who at that time did not exist and were not present when God first conveyed His promise of a land flowing with milk and honey, and God's inclusion in the nation of Israel. So that in this book the words and promises of God are repeated and uttered, in addition to reminding and strengthening the faith of the new generation of Israel, but also to warn this new generation of God's commands and prohibitions, what is worthy and despised for those in the world. his eyes. The author explains the meaning of the words in Deuteronomy 6:6-9, describes the message and mandate contained in these verses and passages and interprets God's message in Deuteronomy 6:6-9. The methods used in this exegesis include historical studies, lexical studies, and grammatical studies. And then compared to the results of the interpretation of the experts. The results of this writing are obtained: Why did God convey this message to the Israelites at that time? What did God want to mean by sending Moses to repeat the preaching of God's promises and His commandments to the new generation of the Israelites? And what is the current implementation?.
 Keywords: concept of god; deutronomy 6:6-9; implication

Eschatologia, mesjanizm i polityka

Eschatology, Messianism and PoliticsThe article presents the issues of strong relations between various conceptions of God and their consequences – adopting a particular vision of political life, nation, and state. The author shows relations between religion and politics in the context of political eschatology and political messianism, pointing to the examples of the French Revolution, nineteenth-century Polish messianism, revolutionary Russia, or Nazi Germany. Quoting various examples, the author argues that the vision of God and the place of religion in a given society strongly influence the political sphere, the perception of the role of the state and the definition of a nation.

Self-transcendence through self-inhibition?: God primes reduce self-accessibility.

This article reports 7 studies showing that God primes inhibit self-concept accessibility. Study 1A provided the first supportive evidence using undergraduate samples. Study 1B replicated the findings using working adult participants. Study 2A to 2C showed that the inhibitory effect of the God concept on implicit self-concepts was not due to concepts related to love, power, hope, religion, devil, and father. Study 3 found the same inhibitory effect when the God prime was subliminally presented. Study 4 showed that God concept priming influenced implicit self-representations, but not other types of implicit representations. Finally, a meta-analysis of our findings reveal a large effect of priming. In addition, the effect was consistent across different religious affiliations. These findings provide evidence at the social–cognitive level that activation of God concepts can induce lower self-orientation: a possible mechanism for religious self-transcendence.

Tinjauan Ideologis dan Hubungan Ekonomi Islam Dengan Ekonomi Pancasila

Economics, like other activities, has an ideological basis as a foothold and a source of inspiration for the perpetrators. Islam is here to provide solutions for people's lives in the economic field with the principles of justice and balance based on the revelation of God Almighty. Meanwhile, Pancasila as the foundation of the state ideology is also an inspiration in carrying out the economic activities of the Indonesian nation. This study explores the ideological correlation between the economic concept in Islam and the economic concept in Pancasila. Can the two economic concepts grow and develop hand in hand in Indonesia, which is based on Pancasila? This research is a quantitative research with a literature approach which is then described in the form of a narrative to explain the analysis and findings. In this study, it was found that the concept of Islamic economics is in line with the economic concept of Pancasila, considering that the precepts in Pancasila are also inspired by Islamic religious beliefs such as the concept of divinity (tawhid), humanity and justice. Islamic economy can grow and develop in Indonesia without changing the state system with the caliphate.

EFFORT TO UNDERSTANDING GOD: Learn from Stanley J. Samartha

The religious concept of God has essentially "killed" the real existence of God. The understanding of God has been narrowed through religious dogmas so that God no longer lives universally but is limited to religious dogmas that try to live it in its own religious way. Departing from this problem, this article aims to discuss efforts to find God who lives in the existence of human life. By using literature studies, especially examining Samartha's views on the power of syncretism to build an attitude of pluralism, the findings are that syncretism is a means to animate universal values in religion. Syncretism is the power to foster synergy between culture and religion, so as to form a grounded contextual understanding of the rules of the good life. Likewise with God. Through contextualization based on syncretism, God who has been killed by religious dogmas is brought back to life, so that it can greet life in accordance with the context in which God lives. God is seen universally and at the same time becomes a solid foundation for every religion in the world.

On Religious Faith, Christianity, and the Foundation of Quantum Mechanics

On several levels, there is now a debate whether the concept of God can be made compatible with modern science. In an attempt to elucidate this debate, I give an account of my own experiences from writing a book on the foundation of quantum mechanics. In my opinion, one can give two independent arguments for the existence of God by taking as departure an epistemic (knowledge-based) interpretation of quantum theory. However, I also argue that any religious belief should be the result of an existential choice governed by each person’s own context (history and culture). In particular, I give my account of Christianity as a religion connected to our western culture, how one as a scientist can relate to the relevant dogmas.