Father God Research Articles

Toward Eve’s Exodus

OPEN ACCESS CC BY-NC-ND Paid In an American context of reproductive injustice, the Christian right legitimizes a coercive pronatalist policy agenda by appeal to the theological belief that ‘human life begins at fertilization,’ which they ground in the biblical narrative of Genesis 1–3. Drawing upon interdisciplinary resources and utilizing an innovative feminist methodology, this article demonstrates that, while the story of pro/creation in Gen. 1–3 does not directly support ‘life at fertilization’ theology, it does provide a de facto undergirding for that conceptualization via its highly androcentric ideology of reproduction. Through symbolic, mythical narration of how ‘life’ comes to be, Gen. 1–3 constructs a central fiction of the Father God’s paternal reproductive omni-potence, which is built upon God’s colonization of agents with the capacity for maternal gestation labor and his violent destruction of those agents’ collective autonomy and capacity for reproductive anti-labor. In its ancient religious context, this rhetoric championed God’s patriarchal, patrilineal world-building project, which served those establishing and reinforcing a society that generated power and wealth for dominant men. As a story deeply socialized through lived religion over time, it operates now as a contemporary social fact that the Christian right exploits to construct its own, more extreme fiction of paternal omnipotence. Illumination of the Gen. 1–3 narrative’s oppressive constructions of women as reproductive laborers/anti-laborers – symbolized by Eve and other agents – enables feminist religio-cultural narrative intervention. A new story of life’s pro/creation is needed in both religious and secular settings to liberate ‘Eve’ and advance the movement for reproductive health, rights, and justice.

Analysis of Commissive, Directive and Expressive Speech Acts in the Film the God Father Director Francis Ford Coppola

The God Father is a 1972 American crime film, directed by Francis Ford Coppola and with a screenplay by Mario Puzo and Coppola. The aim of this research is to describe commissive, directive and expressive speech acts in the film The Godfather. The research method uses a qualitative descriptive method. The data collection technique used is documentation technique. Data analysis techniques include description, classification, analysis, data interpretation, evaluation and conclusion stages. The results of this research show that there were 9 types of commissive speech acts found in the film The God Father, 5 in promising utterances, and 4 in swearing utterances. In the directive speech in the film The God Father, 26 types of speech were found, 7 in pleading speech, 2 in demanding speech, 10 in suggesting speech, and 7 in challenging speech. In the expressive speech in the film The God Father, 20 types of speech were found, 10 were praise speech, 4 were thanking speech, 3 were criticizing speech, and 3 were complaining speech.

‘My Father's God’: John Fante, confession and Italianness

This article examines John Fante's short story ‘My Father's God’ in order to show the importance of the Catholic religion for the integration of a typical family of Italian immigrants in the United States. Told by a first-person adult narrator who is recalling his father's resistance against the most rigid and orthodox forms of the Catholic church, ‘My Father's God’ is the representation of a model of masculine rebelliousness which, on the one hand, preserves all the characteristics of Italianness and, on the other, attempts to distance itself from it precisely in order to facilitate integration into the American social fabric. The narrative voice shows how the father (Nick) refuses to place religion (including confession) at the centre of his life. On closer inspection, this rebellious character is in perfect syntony with a gallery of male figures conceived by the author. From the point of view of its narrative structure, ‘My Father's God’ may be read on a metanarrative level as the story of another story (the confession written by Nick) which as it unfolds throws a significant light on John Fante's artistic awareness.

DISCOVER THE REAL TRUTH THROUGH POWER OF SPIRITUALITY: CHANGE OF ATMOSPHERE FOR THE NEW WORLD

The present human civilization is moving forward along with many backward motions, generation after generation. At the same time, in the running society amidst a lot of conventional ordinary zero-point or negative works, few giant steps are taken for the good of the people in the long run. Mental capacity of common people is not so powerful to catch the negative vibrations against the deeds taken for granted, today; and, hence, in majority cases, solution does not come. We blame one another and the situations become worse day by day. We always try to rationalize the irrationals by our own judgments, introducing falsehood, mistrust and selfishness; and, hence, in no way the problems reduce. Rather, the whole society is being entangled in a variety of mental turbulences in which we all have been captured directly or indirectly. Actually, we have lost our inner power as a result of forgetting our original spiritual identity. The right knowledge and understanding of soul, Supreme Soul and World Cycle, and self-realization and God-realization made clear the universal concept of One-World -Family in the sense that every human being is the spiritual child of God Father Shiva irrespective of the differences of castes, colours, creeds, cultures, faiths, religions, languages, genders, nationalities, places of birth, etc.

Why Can't Homosexuals be Extraordinary? Queer Thinking After Leo Bersani

Abstract: Is " queer now to be taken as delineating political rather than erotic tendencies?" Leo Bersani laments in Homos , his 1985 text that helped launch his reputation as the god father of queer theory's now famed anti-social thesis. For Mikko Tuhkanen, Bersani's critique of queer theory and its reverberations engender a crucial distinction: Bersani is forever "a queer thinker ," not a " queer theorist ." Reading with Tuhkanen's distinction, this essay explores Bersani's investment in queer thinking as a mode of anti-institutional critical practice in order to track the centrality of the conflict between the political and erotic in the past and present work of queer scholarship.

ΑΝΝΑ ΚΑΤΣΙΓΙΑΝΝΗ, Ευτοπία (;) και προσωπική μυθολογία: Διακαλλιτεχνική μείξη και ανακατασκευή της παράδοσης στο Ες -Ες -Ες -Ερ Ρωσσία του Ανδρέα Εμπειρίκου

Eutopia (?) and Personal Mythology: Interartistic relations and Reconstruction of intellectual tradition in USSR Russia of Andreas Embeirikos The present paper focuses mainly on the extensive narrative poem USSR Russia (in Greek: Ες -Ες -Ες -Ερ Ρωσσία) by Andreas Embeiricos. It seeks to illuminate how different art forms are brought together in weaving the poem's narrative, language combining with visual imagery and Tsaikofsky’s music to «orchestrate» the poetic text. Another purpose of this paper is to trace the reconstruction of the intellectual tradition in this long programmatic poem. It highlights the intertextual connections between this poem and other related works by Embeiricos, such as «Amour-Amour», «I never forget Leo Tolstoy, my very first teacher», «The sight of Bogiati as a landscape in motion» (in Greek: «Αμούρ-Αμούρ», «Δεν λησμονώ ποτέ τον Λέοντα Τολστόϊ τον πρώτο δάσκαλό μου», «Το θέαμα του Μπογιατιού ως κινούμενου τοπίου») and other such poems in which Russia is rendered into myth. Hidden intertexts by political Palamas’ poetry The Wolves (in Greek: Οι Λύκοι), the poet's diary entries and interviews are examined in parallel, contributing to our understanding of his choice of intellectual forebears, pre-eminent among them being Leo Tolstoy at the head of the «resplendent triumvirate of Tolstoy, Freud, Breton», with the Russian novelist also included in the «saints of non-compliance», as a «heat-generating sun and cosmos, father of gods and men» in the poem «The Beati or The Saints of non-compliance», from the collection Octana (in Greek: «Οι Μπεάτοι ή της μη συμμορφώσεως οι άγιοι»).

Słowacki – polityk. Uwagi na marginesie dwóch listów do Adama Czartoryskiego

The article presents an interpretation of two letters written by Juliusz Słowacki to Prince Adam Czartoryski. The letters show how political action was important to the Polish romantic poet. In contrast to past research, it shows the depth of Słowacki’s political thought. He considered various forms of government and chose the best option. Słowacki wrote about three forms of government: Roman, Homeric Greek, and Gospel-based. He also wrote about the importance of filioque. The equality between Jesus and the God father in relations to Holy Spirit showed the way to universal priesthood and ecumenical council. Słowacki a model of a democratic state based on a group of three people. The group would consist of a brother who directs the spirit, a soldier, and a marshal. In Polish, we would say about person who gives meaning to things and weight to ideas. We can observe the development of various forms of government over time.According to Słowacki, political presence is possible through self liberation. We should consider the consequence of our future actions and always keep in mind the immortality present in each of us. Being fully a citizen is possible thanks to the poet – the liberator. In order to recognise the spirit of a nation, poets should use their intuition and write down the results as a historical record. Write down the results as a historical record. In his letters, Słowacki pointed to Mickiewicz’s role in College de France and urged that the poet’s position should be stabilised. Słowacki proposed to Prince Adam Czartoryski that he would sway the feelings of Poles to make them love and admire the Prince. Słowacki showed how important poetry was in the process of building a new nation. His most importance message to Prince Czartorsyski was that he should do something heroic. Słowacki’s trip to Lesser Poland in 1848 was very important on a political level.

The Rev. Thomas A. Lynch (1966–2022)

The Rev. Thomas A. Lynch (1966–2022) Michael P. Morris Click for larger view View full resolution The Reverend Thomas A. Lynch, a priest of the Archdiocese of New York and a longtime member of the American Catholic Historical Association, died on April 28, 2022, after a long illness. Father Lynch was 55. Born in the Bronx, New York, Father Lynch earned bachelor’s degrees in Spanish and philosophy from Manhattan College, the Bronx. In 1988, the future-Father Lynch entered Saint Joseph’s Seminary, Dunwoodie, Yonkers, New York, earning an M.Div, as well as an MA in theology (Church history). Ordained to the priesthood by the late John Cardinal O’Connor on May 9, 1992, Father Lynch was assigned as parochial vicar to Holy Family Church, the Bronx. The cardinal assigned Father Lynch to graduate studies at the Catholic University of America beginning in the fall of 1994, where he studied under Msgr. Robert F. Trisco and Nelson H. Minnich. Father Lynch focused his studies and research upon Francis Cardinal Spellman (1889–1967), sixth archbishop of New York. In 1998, Cardinal O’Connor appointed Fr. Lynch professor of Church history and later director of pastoral formation at Saint Joseph’s Seminary until 2006. From 2006 to 2007, Father Lynch served as administrator of Nativity Church, New York City. Father Lynch was subsequently assigned as pastor of Our Lady of Angels Parish, the Bronx, Immaculate Heart of Mary Parish, Scarsdale, New York, [End Page 836] and in 2020, named pastor of Holy Family-St. Gregory the Great Parish, New York City. In July, 2012, the Bishop of Raleigh, the Most Reverend Michael Francis Burbidge, appointed Father Lynch to the Historical Commission of the Cause for the Beatification and Canonization of the Servant of God Father Thomas Frederick Price. Father Price was the first native-born priest ordained for service in North Carolina and later became a co-founder of the Catholic Foreign Mission Society of America (Maryknoll). He died in China in 1919. Father Lynch attended meetings of the commission in Raleigh and at the Maryknoll headquarters in the State of New York and contributed to the work of the commission that was completed when the diocesan phase of the Cause was concluded in March, 2018. All the findings were submitted to the Congregation (now Dicastery) for the Causes of Saints. Father Lynch possessed that unique gift of combining scholarship with pastoral solicitude. Beloved among the priests and people of the Archdiocese of New York and beyond, Father Lynch formed countless future New York priests and guided souls with mercy, quiet kindness, and an intense joy, even in the midst of great suffering. Father Lynch is survived by five brothers. His mother Margaret Lynch died on April 30, 2022—two days after the death of Father Lynch. Father Lynch was buried in the family plot at Gate of Heaven Cemetery, Hawthorne, New York. “May you live in peace this day, may your home be with God in Zion, with Mary, the virgin Mother of God,with Joseph, and all the angels and saints.” (Prayer of Commendation, Pastoral Care of the Sick: Rites of Anointing and Viaticum, 1983). [End Page 837] Michael P. Morris Hyde Park, New York Copyright © 2022 The Catholic University of America Press

A Queer Heavenly Family: Expanding Godhood Beyond a Heterosexual, Cisgender Couple

A Queer Heavenly Family: Expanding Godhood Beyond a Heterosexual, Cisgender Couple

In Defense of Heavenly Mother: Her Critical Importance for Mormon Culture and Theology

In Defense of Heavenly Mother: Her Critical Importance for Mormon Culture and Theology

Der johanneische Auferstehungsbericht und die Überlieferung vom leeren Grab

Abstract For John, Jesus’ exaltation on the cross and his exaltation to the Father coincide. From this perspective, a resurrection account could be missing. John adds it nevertheless in order to show the consequences of Jesus’ being exalted to the Father: Jesus brings from the Father God’s eschatological gifts. John uses the tradition of the earlier evangelists about the empty tomb, but in a critical way. This tradition belongs to the Synoptic Gospels as narrative texts and is influenced by early Jewish Apocalyptic and speculations about the raising of heroes of the past to God. The oldest traditions of the NT before and in Paul do not yet know this tradition.

Hermetic Influences in the Works of Konstantin Kostenechki

The present article regards the influence exerted by the Hermetic philosophy on the original works of one of the last representatives of Tarnovo literary school – Konstantin Kostenechki. They are found not only in the explicit mention of Hermest Trismegist in “The Biography of Stefan Larzarević” among philosophes to whom God has partly revealed “the truth” but also in one long and sophisticated syllogism where God Father is presented as “Mind” and “The Sources of the First Mind”. Some specific terms, the description of the Serbian anchorites and one unusual transformation of the Gospel text (Mathew 6:6) also must be ascribed to Hermetic influence. All of these hermetic elements most probably have been loaned from Greek sources having included fragments of “Corpus Hermeticum” and some other hermetic texts.

“Only If Father God Is with You”: Translating Post-nuclear Conditional Clauses in the Gospels

Most conditional clauses in NT Greek are pre-nuclear and provide a frame for what follows. In contrast, most conditional clauses that are post-nuclear are either clausal complements (if introduced with εἰ) or focal protases (whether introduced with εἰ or with ἐάν). In verb- object languages like English, placing the protasis after the apodosis often implies that the protasis is focal. If the protasis is negative in Greek, another way to show that it is focal in many languages (including verb- final ones) is to make it positive and use an adverb such as “only” or “always.” In many verb-final languages, all conditional clauses are pre- nuclear, so translators need to distinguish those that provide a frame from those that are focal. This paper includes examples from four verb-final Quichuan languages that show how they made this distinction.

Sobat Ambyar: The Phenomenon of Fans, Social Media, and Modern Campursari Music in Popular Culture

The popularity of the local Javanese music “Dangdut Campursari” increased dramatically from 2019 to 2020. Didi Kempot, who is nicknamed the God Father of Broken Heart, is a new phenomenon in Javanese music in the country. This research wants to see how the modern Campursari dangdut lovers “Sobat Ambyar” describe the identity of their community and see this phenomenon from the perspective of popular culture which includes trends, adaptability, and pop music consumerism. We documented Sobat Ambyar ’s chat on social media, they managed and conducted in-depth interviews with the Instagram fanbase admin @sobatambyar. The results of this study indicated that Sobat Ambyar identifies themselves with the feelings, attitudes, and emotions of the songs sung by Didi Kempot. These identities tend to be sad and they are proud of that sadness. This Campursari has become a new commodity for industry and is popularized through the ways of modern culture which is simulated and marketed. Based on these findings, this study suggests that Sobat Ambyar remain authentic so that they can block mass culture that the younger generation is not aware of. Keyword : Fans, Instagram, Modern Campursari Music, Sobat Ambyar.

Sobat Ambyar: The Phenomenon of Fans, Social Media, and Modern Campursari Music in Popular Culture

The popularity of the local Javanese music “Dangdut Campursari” increased dramatically from 2019 to 2020. Didi Kempot, who is nicknamed the God Father of Broken Heart, is a new phenomenon in Javanese music in the country. This research wants to see how the modern Campursari dangdut lovers “Sobat Ambyar” describe the identity of their community and see this phenomenon from the perspective of popular culture which includes trends, adaptability, and pop music consumerism. We documented Sobat Ambyar’s chat on social media, they managed and conducted in-depth interviews with the Instagram fanbase admin @sobatambyar. The results of this study indicated that Sobat Ambyar identifies themselves with the feelings, attitudes, and emotions of the songs sung by Didi Kempot. These identities tend to be sad and they are proud of that sadness. This Campursari has become a new commodity for industry and is popularized through the ways of modern culture which is simulated and marketed. Based on these findings, this study suggests that Sobat Ambyar remain authentic so that they can block mass culture that the younger generation is not aware of.Keyword : Fans, Instagram, Modern Campursari Music, Sobat Ambyar.

Goddess Sopdet in Ancient Egyptian Religion

This paper deals with one of the astral goddesses in Ancient Egyptian religion, Sopdet; she was goddess of the brightest star in the southern sky. She personified the Dog Star, Sirius, she was known as Sothis to the Greeks , she was worshipped at Saft el-Hinna. Sopdet was known as the wife of god sah (Orion)[i] and mother of god Sopdu[ii], she was associated to many deities like Isis in the form of Isis Sothis, she was known since the first Dynasty as the goddess who brings the new year and the innundation, as each year the coming of the flood coincided with the moment of its brightness on the horizon at dawn after its absence for about 70 days (This phenomenon is called a heliacal rising of Sothis. )[iii] , so she was considered as a fertility goddess because of the soil braught by the flood .her appearance also corresponded with the beginning of the ancient Egyptian year [iv] , and she was considered as the queen of all decans, as she preceded all the stars .[v] She appeared in different forms, as she appeared in a human form , a cow , a lioness headed serpent, and a dog headed serpent.she is characterized by many qualities and titles. The research studies the archaeological and textual evidences of goddess Sopdet referring to her titles, qualities, forms, roles and her relations to other deitie. [i]Sah was the personified god for the southern constellation known as Orion , and he was the father in the triad consisted of sah, Sopdet as the mother and their son was sopdu, he is manifestated to Osiris in the pyramid texts as he was mentioned as the father of gods; R. H. Wilkinson, The complete gods and goddesses of Ancient Egypt ,Cairo, 2003, p. 127 [ii] Sopdu was the god of the eastern borders. He is represented as a crouching falcon or Bedouin warrier wearing a crown of tall feathers with long hair and pointed beard. His main cult center was at saft el henna ( per sopdu) and he was worshipped together with Hathor at Serabbit el khadem ; G. Hart, The Routledge Dictionary of Egyptian Gods and Goddesses, London, 2005,p.151. [iii] L. Depuydt, ''Sothic Chronology and the Old Kingdom'', JARCE 37, 2000, p. 168 [iv] Joachim Friedrich Quack, Astronomy in Ancient Egypt, Oxford, 2018, p.3 [v] L.S. Bull, '' An Ancient Egyptian Astronomical Ceiling-Decoration'', The Metropolitan Museum of Art Bulletin , Vol. 18, No. 12, Nov., 1923, p. 286

El Espíritu Santo en su índole trinitaria y esponsal según Guillermo de Saint Thierry

In his writings, the theologian and mysticist William of St-Thierry (early 12th century) elaborates a pneumatological conception centering around espousal dynamism. From this place, the author’s main formulations are reflected in the work Expositio super Cantica canticorum: First, William of St-Thierry understood love as a primacy of the Spirit; second, he elucidated the progress of beauty as the source of every good, referring to lovers’ reciprocity; and finally, he speaks of the union of the two lovers which brings them into only one Spirit. From these axes, we intend to understand and analyze Unitas spiritus, as an economic event in the life of a believer, from which our author articulates that the Holy Spirit makes possible the unity of Father God and Son, as well as that of God and mankind.

The Prose by Salinger and the Metaphysics of Gilles Deleuze

Introduction. This article aims at analyzing prose of Jerome D. Salinger (Nine Stories and Catcher in Rye). The main innovative element of this research is to study prose by Salinger as an example of post-avant-garde American prose with application of philosophical concepts introduced by French post-structuralist Gilles Deleuze. The benefit and importance of such research are determined by fact that prose developed by Salinger (especially in Nine Stories) is characterized by new type of narrative developed after Second World War, similar to certain patterns observed not only in literature, but also in music and art. Methodology and sources. The research method used is coined as structural-semantic analysis. Methodology also implies use of main principles of metaphysics developed by Gilles Deleuze, which is reflected in his book Difference and Repetition, and is analyzed in scientific works on theory of post-avant-garde art and music. Results and discussion . The fusion of crystal-like, mirror-isomorphic structure of Salinger's prose (Nine Stories) and fragments of real experience rendered in his stories (such as feelings and sensations of characters) do not even create their own image, as I. Galinskaya writes, but manifest a living, echoing shadow of picture, which allows not only to interpret events, but create special mood, sensation in reader. In this sense, remark of Hassan, famous theoretician of postmodernism, is very accurate: in postmodern literature place of the Father God (that is voice of reader) is occupied by the Holy Spirit (that is voice of narrative beyond actual wording). The meaning of story (on macro-level), as well as pragmatic meaning of some of statements and words (on micro-level) lie somewhere beyond words and concepts, outside storyline or composition, appears alongside with predetermined structure, as if against will of author. Deliberate simplicity, minimal lexical workload or density, and absence of obvious cause-effect relationships create feeling of trance, which makes reader address story again and again in an attempt to find an accurate interpretation. Conclusion. In one of Salinger's saddest cycle of stories (in this analysis A Perfect Day for Bananafish) about fate of post-war generation, feeling of an otherworldly, different presence arises. A series of repetitions gives feeling of difference, allows for understanding how close attention to situation gives new opportunities for decisions, actions and meanings.

Jesus as God’s Word(s): Aurality, Epistemology and Embodiment in the Gospel of John

The prologue of the Gospel of John famously depicts Jesus as the divine λόγος made flesh. Ancient evidence and insights from sensory analysis support that John also presents Jesus as materializing Israel’s God through the λόγοι he speaks. Because the physical act of speaking creates sound, and sound becomes perceptible to persons through the auditory sense, Jesus’ words render the God of Israel accessible in the somatic realm. John presents the Father as remote and inaccessible, yet suggests that Jesus uniquely shares in his divinity, so Jesus’ speech functions to make the ineffable thoughts of the Father God both heard and thus corporeally known. The materiality of Jesus’ speech underscores an important distinction between the divinity of Jesus and that of his transcendent Father; its corporeal connection to audition also reveals how John presents persons coming to believe in and know God tangibly, and, ultimately, to acquire eternal life.

Natural Law as Existential Law

The great events of the XX-th century, such as the I-st and the II-nd World War, have destroyed the great illusions of the Enlightment’s legal thought. One of these great illusions was the classic natural law and human rights. The crimes of the Nazi’s and Stalinist’s powers have shown us evident, that the named phenomena were only rational presuppositions without any ontological core. But the opposite trend, the legal positivism as the most realistic and rational doctrine also has loose its reputation due to the outnumbered crimes, which were committed by the totalitarian power in accordance with the current legislation. In its turn, the legal theorists and legal philosophers after the II-nd World War tried to restore the ideas of natural law and the human rights by the way of its reconciliation with the new philosophical doctrines. The philosophical trends of phenomenology, existentialism and hermeneutics became the new methodological grounds of the legal philosophy. One of the such attempt – to think the law in the new way, as the existential-ontological phenomenon – is the work of the famous German legal philosopher Werner Maihofer. The work “Natural law as Existential law” is dedicated to the new reasoning of the natural law. In contrast with the classical legal thought, when the natural law was understood as the pure deontological idea, Werner Maihofer tries to think law as the ontological phenomenon, which is rooted not in the ideal dimension of Ought, but in our Being-with-Others in the common world. In the similar way, human rights from the pure rational construction turn into the existential possibilities of the human Being. The origin of the similar – existential – law is not the official legal norm, which is issued by the state power. Also, the existential natural law is not derived from the laws of the Nature. Only responsible Human Being in the border situation of the free choice is able to decide, what the natural law as existential law is. So, on the place of the absolute legislator – God, Nature, State or something else arrives the Human Being as such, which is free as the Nominalist`s God Father. But in contrast to the God Father he is also responsible for the consequences of its choice. In this case, in the similar legal situation the human Being is “destined” for the freedom. And the destination of the human Being is to realize itself and at the same time to realize law. In the other words, the self-realization of the human Being is closely connected with the realization of the law. In this case, the existential possibilities of the common Being-with-Others are not just the transcendental conditions of our Being-in-the world, but present itself as the living natural law – existential law.