Commandments Of God Research Articles

Penilaian Gereja Katolik Terhadap Perkawinan Tanpa Anak

Since the beginning of creation, as written in the Book of Genesis, God created men and women who were united in marriage. One of God's commands to them is to reproduce. In the Church doctrine it is further outlined that one of the purposes of marriage is the good of the child (bonum prolis). One of the important points in this concept is the openness of married couples to accept the presence of children in their marriage. In contrast to the Church doctrine above, nowadays there are married couples who have taken the stance of refusing to have children in marriage. This reality is known as childfree. With the freedom, humans feel they have the right to reject God's great plan for married life. There are various reasons for choosing childfree, including: personal, medical, economic and environmental reasons. The Catholic Church in principle rejects the childfree movement, because it is contrary to God's plan for marriage.

Peningkatan Hasil Belajar Dengan Model PBL Pada Materi Sepuluh Perintah Allah di Kelas IV SDN 29 UPT SP IV

The learning outcomes of class IV students at SD Negeri 29 UPT SP IV for the 2022/2023 academic year are still low because they are only focused on activities such as listening, doing assignments, and relying completely on books resulting in less active learning. As a result, interaction between teachers and students and between students with each other becomes limited, causing learning to be not optimal and having a negative impact on achieving student learning outcomes. The material is delivered through the lecture method, teachers do not relate the material to real situations, and students are less active in the learning process. . This research aims to improve the learning achievement of class IV students and teacher performance in teaching the ten commandments of God as a guide to life by implementing the PBL model at SD Negeri 29 UPT SP IV. This research uses a classroom action research design consisting of two cycles. Each cycle consists of four steps: planning, implementing, observing, and reflecting. Data was collected through formative tests and observation and documentation. The results of research in cycle I showed that the average score reached 81.2 with a classical pass percentage of 70.59%. In cycle II, the average score increased to 89.00 with a classical pass percentage reaching 92.16%. The student attendance rate remained high in both cycles, namely 97.39%. Student involvement in learning also increased from 66.28% (high) in cycle I to 76.50% (very high) in cycle II. The teacher performance score increased from 82.25 (AB) in cycle I to 93.58 (A) in cycle II. In this series, it can be concluded that the application of the PBL model is effective in improving student learning achievement and teacher performance in teaching Catholic religious education material and morals about the ten commandments of God as a guide to life in class IV of SD Negeri 29 UPT SP IV

Analysis of Sayyid Qutb's Tafsir on the Concept of Istiṭā'ah in Hajj

One of the conditions for the obligation to perform the pilgrimage to the Baitullah is only for those who can afford it (istiṭā'ah). The meaning of istiṭā'ah includes several things, including; Al-istiṭā'ah al-māliyah, second, al-istiṭā'ah al-badāniyah, and third, al-istiṭā'ahal-amniyyah. Studying istiṭā'ah in Tafsir Qur'ān and Islamic fiqh is significant because it determines how much a person is obliged to carry out God's commands. Regarding the interpretation and views of some scholars and mufasir figures regarding the concept of istaṭā'ah, if it is related to the situations and conditions that occurred in the pilgrims in Indonesia, then several obstacles or opportunities hinder their intention to carry out the pilgrimage and umrah. Departing from these problems, the author seeks to explore the concept of istiṭā'ah in the pilgrimage in the Qur'an using the interpretation of Fi Zhilalil Qur'ān. The research method used in this article is a descriptive analysis based on library research. The results of this study are that Istiṭā'ah is a condition in which a person has financial provisions, masters the knowledge of Hajj rituals, has a sincere heart, is patient, grateful, trusts and humbles', and is mentally and physically healthy.

Do Moses and Aaron Sin at the Waters of Meribah?

Abstract Num 20,1–13 apparently re-edits the water miracle of Exod 17,1–7. The outcome, however, is far more dramatic. By striking a rock in the wilderness, Moses manages again to supply water to the thirsting people, but he and Aaron receive a heavy sanction. They will not be able to lead the people into the Promised Land. The reason for this punishment is obscure, and many interpreters throughout the centuries have ventured to propose different motives. By a close reading of the text as it stands, particularly the discrepancies between the commands of God and their execution by the leaders, we argue that a more holistic solution can be found to this difficult problem. Instead of a specific action or gesture, it is the overall posture of Moses and Aaron that conditions the outcome.

Kajian Modernisasi atas Pembaharuan Islam Nurcholish Madjid

Nurcholis Majid is an Islamic thinker who has had a strong and broad influence in the history of Indonesian Islamic intellectualism. His thoughts had a very broad impact on Islamic religious life, and more than that, he even became a reference and direction for Indonesian Muslim intellectuals. One proof of how strong Nurcholis Majid's influence is is that he succeeded in developing intellectual discourse among Islamic society in a modern, open and democratic way. The type of research carried out by the researcher is normative legal research, because the researcher uses library materials as the main data to analyze cases, this research specifically examines Nurcholish Madjid's Study of Islamic Reform. Modernization according to Nurcholis Madjid means rationalization, namely to obtain maximum efficiency in thinking and working, for the happiness of mankind is an imperative and fundamental command of God. Modernization means thinking and working according to fitrah and Sunnatullah (divine law) which is haq (because nature is haq).

NILAI-NILAI PENDIDIKAN ISLAM DALAM SIMA’AN AL-QUR’AN DI PONDOK PESANTREN AN-NOUR AL-ISLAMY KESUGIHAN CILACAP

Islamic education is a process of transferring knowledge, values, and skills of students provided by an educator through a teaching process based on Islamic religious values. One form of Islamic education is the activity of sima'an al-Qur'an. Even though there are several obstacles in it, this activity needs to be preserved in Islamic boarding schools with the aim of maintaining and improving the quality of students' memorization.
 This research uses a type of field research using a qualitative descriptive approach. This research is located at the An-Nour Al-Islamy Kesugihan Islamic Boarding School, Cilacap. The subjects in this study were Islamic boarding school caretakers and students. Data related to research were obtained through observation, interviews and documentation. While the data analysis used is data collection, data reduction, data presentation and conclusions.
 Based on the data analysis that the researchers did, it concluded that the value of faith education, the value of religious education, and the value of moral education. The value of faith education is increasing the faith of students through sima'an al-Qur'an activities, students always carry out God's commands and stay away from His prohibitions. Meanwhile, in the value of worship education, sima'an activities are not only rewarded by the reader, but also by the listeners. The value of moral education is that students apply good morals to fellow students in sima'an activities, for example listeners respect readers, by not chatting alone when sima'an activities take place.

Pendidikan Anak Usia Dini Berpedoman dengan Psikologi Islam

The purpose of this observe is to give an explanation for early adolescence schooling based on Islamic psychology and understand infant psychology and conduct primarily based at the concept of monotheism via a mixture of knowledge and perception. Islamic psychology is a shape of psychology which is primarily based specially at the description of Muslim people who have clear distinctiveness and this conduct is a mirrored image in their stories within the interaction of the arena and the religious surroundings with the intention and goal of improvement. Islamic first-class. The health of spiritual existence and the happiness of the afterlife in Islamic education lays the foundation of the Qur'an for the desires and coaching substances of Islamic education, particularly Islamic education. getting to know is done through exciting and applicable methods to obtain the predicted desires of Islamic training in Indonesia. The studies used in this paintings is library research and makes use of a important descriptive approach that emphasizes the ability to investigate records via textual content and principle. The outcomes of literature studies and the remark that kids are satisfactory seeds can encompass primary human values. however in next developments the human soul is no longer stable. Western education has a tendency to overemphasize intelligence (cognitive) and ignore mental (affective) functions. Islamic psychology is gift in the world of early childhood training as a brand new paradigm that views people as a whole and intact. children now not most effective recognize standard principles but additionally Islamic ideas about humans and feature the bodily and intellectual capacity to forge a near courting between the 2. so as for kids to come to be best human beings, they deal with nature, protect it and look at the commandments of God.

Karakater Nabi Ismail Dalam Al Quran

The main issue raised in this paper is the interpretation of the verses that explain the character of the Prophet Ismail. Looking at the reality of life, there are many phenomena of juvenile delinquency that are caused by a lack of morals and parental upbringing, so that social deviations often occur in the community or changes in children's attitudes. This research aims to provide education to the public, especially to teenagers and parents so that they always act with good morals as mentioned in the story of Prophet Ismail and the character possessed by Prophet Ismail.
 This paper uses the type of research library research, which collects data and information from various kinds of literature. The type used in this study is a type of qualitative research so as to produce descriptive data. While the method used in data collection is the thematic method, which is a method that covers a broad interpretation by directing it to a particular theme.
 The results of this study are that the character of the story of Prophet Ismail is found in surah As-S{affa>t verses 101-107 and surah Al Baqarah verses 125 and 127. In these verses, data is obtained about the character of Prophet Ismail, namely the nature of patience, obedience to God and parents, courteous in words and deeds and sincere in accepting and carrying out God's commands. So that these characters can be applied to society, especially Muslim youth. by implementing several ways, including by inviting him to have a good dialogue that includes religious learning in it, advising him when he makes a mistake, making promises accompanied by persuasion and seduction when the child is about to do something bad, and giving a warning when the child commits a prohibited act.

Theocentrism Is Not Anthropocentric: An Enlightened Environmentalist Reading of The Bible

Theocentrism is the position that places God at the centre of discourse; God is the Landlord and Manager of everything that exists. Analogous to other environmental theories such as anthropocentrism, zoocentrism, biocentrism, ecocentrism and eco-feminism, theocentrism posits that God owns the universe and so the best manual on how to come to term with the universe emanates from Him. God's commands are contained both in written scriptures and in oral traditions. While the former includes the Bible, Qur’an, Bhagavad Gita, amongst others, the latter includes proverbs, myths, taboos, totems and rituals observed by different cultures across the globe. Unfortunately, a prevailing misinterpretation of scriptures considers theocentrism as nothing but ontological anthropocentrism, of which anthropocentric position in all its strands is the egoistic. It is the moribund environmentalist position humanity has ever devised. The argument of this paper is that the authentic theocentric position is anti-anthropocentric. This position is embedded implicitly or explicitly in the Scriptures if it can be carefully unraveled. Actually It continues thenceforth to establish that theocentric position is distinctly different from every other position. It is yet the most environmentally friendly position, without necessarily being at the expense of humans.

Основні педагогічні закони у канонічному праві

Canon law is closely related to pedagogical phenomena. After all, a person needs to learn, educate, give him the opportunity to develop. To do this, use different natural laws and patterns. We believe that the best pedagogical laws follow from canon law. We believe that the following basic pedagogical laws follow from the Ten Commandments of God: love; prevention of passions; prevention of blasphemy; recreation; respect for parents and elders; prevention of metaanthropological murder; fornication prevention; prevention of defamation; prevention of envy. It should be emphasized that these laws apply separately to the body, soul and spirit, which will reflect the real actions of man, for your Supreme Court. The implementation of the pedagogical laws of the Sinai imperative reveals, substantiates and solves all the problems of social phenomena. Polemical and pedagogical phenomena become instructive, do not have a worldview breakthrough, which follows from the Ten Commandments of God. The pedagogical law of love is fundamental in canon law. The supernatural reality of love changes man, his existential principles. Love is an unshakable foundation in human development, education and training, forms the supernatural and natural law regime, its vital functions. Ontological love gives a person and a person who has the greatest pedagogical canonical influence on it, and provides visible and invisible action. For the action to be ontological, it is necessary to nourish the love existentials and transcendents who give the psychic power that creates good. The main thing in the law of love is worship as metaphysical respect, unquestioning obedience and general commitment to all of God's creation. The law of prevention of passions as a strong sense of certain motives: stable, intense, purposeful. While these motivations may be for the better, they should not take the lead in levels with your ontological purpose. The law states that man is the image of God, so in the likeness of God's duty to be not with the help of strong earthly feelings, but only with the help of sentient sensibility. Of course, there may be some earthly favorites after the manifestations of heavenly feelings, but they should not be in the first place, because in canon law it is regarded as idolatry, inventing an idol, apostasy, etc. From a pedagogical point of view, the passion leads to vanity and pride. After all, a person with great passions (even in the field of good) is often praised, glorified, which is vanity. The pedagogical law for the prevention of blasphemy states the unforgiveness of sins of this type. Blasphemers deserve death. The Dictionary of Religious Studies states that blasphemy is in the narrow sense a verbal image of God, in the sincere sense - disrespect for the objects of religious worship. Blasphemy is sometimes overturned by various forms of criticism or rejection of religion. Followers of any religion accept disrespect only for their own shrines. In a simultaneous critique of other shrines, they study it as a struggle for "true faith." In many countries where state regions, blasphemy is considered a criminal offense [9, p.43]. In earthly life there are part-timers, when a person complains about God and God's will, there is a misunderstanding with God and holiness and mockery of them, is inconsiderate in prayer, utters false oaths and gods, uses abusive words with God's call in empty talk. These spiritual norms are very great and need to be explained in detail.

Povsiakdenne buttia ta yistivni produkty dlia Adama i Yevy v Edemskomu sadu – persha model zdorovoho sposobu zhyttia zghidno z Bozhymy nastanovamy (rozvidky za rezultatamy chytannia Knyhy Buttia zi Sviatoho Pysma)

Introduction. An axiom for current spiritual life of a person is the fact that since the fall of Adam and Eve in Eden, a certain evolution in the social life of people caused gradual shortening of their lifespan. With this regard an attempt was made to figure out which elements of lifestyle and edible products of mankind progenitors – Adam and Eve in Eden – influenced the duration of human life on the Earth. The aim of the srudy. Clarification of God’s instructions to the progenitors of mankind – Adam and Eve – about mode of everyday life and food consumption in Eden as God’s first option for a healthy lifestyle and evidence the importance of these instructions for the duration of life and human health in the XXI century. Materials and methods. The epidemiological, one-time, continuous study of the Holy Scriptures was carried out using several scientific, epidemiological, and historical research methods, taking into account the principles of systematicity. Results. It was found out that for the first people created by the Lord God, who were settled in the Garden of Eden, the Creator of the Universe established daily guidelines for living and edible products, which they consistently followed for seven years. The mode of life and nutrition standards established by God allowed Adam and Eve to have excellent spiritual and physical strength, bright mind, pure heart, and good will, to live in harmony with the surrounding plant and animal world, and to be able to see and communicate with God, who enlightened and developed their mind and protected them with His grace, and they completely mastered the Lord’s sciences. As revealed the violation of the mode of life established by the Lord through food products “became the cornerstone” in the further coexistence of the first people with God, which led them to fall into sin. It is argued that when God, the Creator of the Universe, angered by such behavior of Adam and Eve, drastically changed their location, lifestyle, and way of food consumption, dooming them and the next human race to disease, old age, and death. The Creator of the World also changed his own man-made object – land – on the environment of the plant and animal world. Conclusions. The Lord’s instructions to the mankind progenitors – Adam and Eve in Paradise – about mode of their living and edible products should be interpreted taking into consideration modern crisis of both individual and public health as the first model of a healthy lifestyle for a person according to the instructions of God. Regarding Ukraine, the Christian country, 67.9 % citizens of which consider themselves believers, and 62.3 % profess Orthodoxy, the observance of these commandments of God remains crucial obcion.

Some Preliminary Thoughts on the Incomplete Text of Anania Narekats‘i, Called Concerning an Explication of Numbers [Սակս բացայայտութեան թուոց

Some Preliminary Thoughts on the Incomplete Text of Anania Narekats‘i, Called Concerning an Explication of Numbers [Սակս բացայայտութեան թուոց] Roberta R. Ervine (bio) It was for love of us that God used voice and hand and word and numerical order [in creation] (Eghishē, Commentary on Genesis 1.6–8)1 For some time, early scholars encountering the text Concerning an Explication of Numbers [Սակս բացայայտութեան թուոց] attributed its authorship to the seventh-century writer Anania Shirakats‘i, who was well known for his interest in all things mathematical. The work was published together with Shirakats‘i’s other writings in 1944.2 However, as a cursory reading of the text shows, the author’s intention is not mathematical, but exegetical. Noting the many arithmological references in the writing of the tenth-century mystic poet and exegete St. Grigor Narekats‘i, Galust Ter-Mkrtch‘yan suggested that Concerning an Explication of Numbers was instead the work of St. Gregory of Narek’s maternal cousin and mentor, Anania Narekats‘i. This attribution [End Page 9] has become the norm, and there seems no reason to dispute it. More recently, Hrach‘ya T‘amrazyan has made the case for Anania Narekats‘i’s authorship even more persuasive, in the first volume of his study on Grigor Narekats‘i and the Narek school,3 as well as in his 1986 monograph on Anania Narekats‘i’s life and work.4 Anania of Narek is most often remembered as the man who raised and educated the young, motherless future saint Gregory of Narek in the years after Gregory’s father was appointed bishop of Andzewats‘ik province in the kingdom of Vaspurakan.5 The fact that Anania headed one of the most prominent schools of his time, giving shape to its spiritual ethos and content to its monastic movement, is largely seen as important for having nurtured the refined mystical experience and expression of Gregory. It is true that Anania had a formative influence on Gregory.6 However, he was also in his own right a major force in the considerable intellectual and spiritual ferment and activity of his lifetime (+980). The historian Ukhtanēs (935–ca. 1000) wrote his History of Armenia [Պատմութիւն հայոց] at Anania’s behest.7 In his introduction, Ukhtanēs recounts their interview regarding the project, describing Anania, who had been his teacher, as “resplendent with divine grace and filled with the knowledge of the Spirit’s gifts, outdoing all with the [End Page 10] beauty of spiritual song and having attained all the commandments of God and being firmer therein than many.” He goes on to address Anania directly, saying, “O divinely adorned and illustrious Lord, my Lord, and universal Vardapet, like a tree bearing much fruit and standing tall amid the excellent and god-planted paradise of the congregation called [the monastery of] Narek, having produced leaves and flourished with virtuous life, blossoming in the house of the Lord and in the courts of God. . . [Ps 91:14].”8 Likewise, the historian Step‘anos Tarōnats‘i (Asoghik) refers to Anania as “a great philosopher.”9 The second half of the tenth century was a period of ambivalence in the relationship between the Armenian and Byzantine states and Churches. Having lived most of the productive part of his life during the successive usurpations of the Macedonian dynastic throne by men of Armenian origin—Nikephorus Phocas (963–969) and his nephew and assassin, John Tzimiskes (969–976)10—Anania died sometime in the first decade of Basil II’s long reign (976–1025). [End Page 11] Like his contemporaries, Anania navigated the sometimes turbulent waters of the rivalrous relationship between Armenia’s Bagratid and Artsrunid kingdoms. The Bagratid kingdom, which covered roughly the northern and western regions of Armenian territory, had officially begun its existence in 884. Anania was probably aware of developments in the kingdom across his lifetime, under Abas I (929– 953), Ashot III the Merciful (953–977), and Smbat II (977–989). Those developments would have included the ever-present risks of increasing fragmentation, due to the Bagratid policy of creating or allowing the creation of offshoot kingdoms like those of Kars (962–1064) and Lori (982–ca. 1101). The Bagratid king of...

Konsep Corporate Social Responsibility Berbasis Pangadarang Wija To Luwu

This study aims to reconstruct the concept of CSR with the values contained in pangadarang so that it can provide a new perspective on the concept of CSR. This aim proposes an interpretive paradigm and ethnographic method to understand and reconstruct the concept of CSR with the local wisdom of Pangadarang. This study uses two methods in ethnography, namely the step-by-step method and the inculturative critical ethnography method. The customary order contains customary rules “Pattuppui ri-Ada'e, Mu pasanrei ri-Syara'e”, an affirmation to always be sami'na wa atho'na against God's commands and always uphold the values of local wisdom in order to be human. who is dignified and always has hablum minannas. Research shows that companies must uphold the values of sipakatau, sigunakannge' and sipakalebbi in establishing social relationships. To protect the surrounding environment, companies must also apply the makkasiwiang culture as a quality control in managing nature. This application can be a social capital that can bring benefits to the company.

Pengantar Tentang Konsep Dasar Siaran Radio, Televisi, dan Multimedia (Internet) Bermuatan Dakwah

Indonesia's creative da'wah media is developing along with advances in technology that have developed into an important component of modern society. Communicators can build da'wah on this foundation by presenting media in attractive packaging to facilitate distribution to the wider community. Da'i used to preach from the pulpit of mosques and other traditional places before spreading to television and radio. However, now there are many variants. Preachers currently use various means, one of which is social media, which is considered the easiest way to reach people. Nowadays, when it comes to social media, there are lots of influencers from artists, celebrities, or even young people who have creative ideas. These influencers give interesting presentations specifically discussing religious issues, either through Vlogs, Podcasts or Talkshows, which we usually do. Since the da'i's job is to encourage people to act in a good way according to God's commands, they are also known as influencers. The goal is to engage people but not force them, so you need to be creative and interesting. People won't immediately change their beliefs if you just show them kindness; instead, you will be educating them about the beauty of Islam. Therefore, preachers must be creative content creators (editors, layouters, designers). Preachers and media professionals can collaborate. Da'i can collaborate with celebrities and community leaders. Da'i can also collaborate with those in power.
 Keywords: Manages Programs, Media, Da'wah,

Analisis Dampak Sosial Ekonomi Pengembangan Pada Masyarakat Sekitar Dalam Persepektif Hifdzul Mal Dan Hifdzul Din

The Labuhan Mangrove Forest Education Labuhan is located in Labuhan Village, Ten District, Bangkalan Regency. The Labuhan Mangrove Forest area is actually a former pond area that was converted into a mangrove conservation area, then developed into a mangrove educational park by mangrove farmer groups as a tourist attraction or educational park, where this mangrove park is located. built by pertamina and managed together with the local community, this study aims to determine the impact of mangrove tourism on the socio-economic environment of the surrounding community which is reviewed from the perspective of hifdzul mal hifdzul din. The method used is a qualitative research method, where the source of data is through observation techniques which are strengthened by documentation and interview techniques with the manager of the mangrove harbor tour and the community around the tour and some other literature. This research has the goal that the existence of mangrove harbor tours can have a good impact and benefits for the surrounding community. Where people can trade and work (parking management) in tourist areas, these tours can increase income. From the results of the work and the results of trading, the community re-manages the results of their trade, used for their daily needs for food and the needs of children to go to school with halal results in accordance with God's commands, accept his orders and stay away from his prohibitions. Protecting children from work that is clear and lawful as well as saving and helping each other so that they can lighten the burden on others, such as giving alms according to the concept of hfdzul mal (safeguarding assets) where in protecting one's assets one must maintain and guard the assets owned so as to avoid things negative which is contrary to sharia

The Heavenly Field: A Reconsideration of Mother Earth in the Æcerbot Rite

The Heavenly Field: A Reconsideration of Mother Earth in the <i>Æcerbot</i> Rite

Desmond Doss' Biblical Determination to Defend His Faith in The Hacksaw Ridge Movie

The film is one of the innovations of drama literary works. There are various types of films. One of them is an action movie that includes war and military action. This type of film is usually famous for bloodshed. Hacksaw Ridge Movie is just the opposite. The main character in this film is a medic soldier who is against killing or touching weapons. This character is the son of a former World War I corporal and a devout Adventist Christian. A devout Christian knows God's word and works on it. It is including the commandments that God said in the Torah. One of God's commands in the Torah in Exodus 20:13 (King James Version) is “Thou shalt not kill.” Bible says that a person who believes in God must be able to faithfully exercise his faith because God is faithful. The main character in this film has the determination to be faithful to his faith. The purpose of this study is to find evidence in the form of data relating to what makes the main character in this film decide not to kill, how he maintains his faith, and what effect he gets from his decision. In conducting this research, the writer uses descriptive methods with data collection are include literature study, observation, and note-taking. The collected data is then analyzed and presented qualitatively. The result showed that the writer found two data which became the strongest reason for the main character not to kill; nine pieces of data that prove how the main character fights for his faith; and eight data that prove the effects of the main character's determination. From this film, the writer can conclude that, if a person has true faith, he should work on that faith faithfully.

Pragmatic Necessity over Scriptural Guidelines: Basil of Seleucia and the Swearing of Oaths at Later Roman Church Councils

This article considers the late antique episcopal prioritization of pragmatism over strict adherence to the rules of Christianity. The need to choose between following the scriptures and bending to more immediate concerns often arose in relation to the practice of oath-swearing, which had been forbidden by Jesus (Matt 5.33–37) but was nonetheless a regular feature of ecclesiastical affairs. To explore this dilemma, this paper focuses on the proceedings of several fifth-century church councils and the actions of Basil, bishop of Seleucia, Isauria. At an ecclesiastical meeting in 449, Basil refused to swear an oath and cited Jesus's proscription in explanation. Not only was this objection highly irregular in the context of church councils, however, but Basil himself later demanded that his episcopal colleagues take oaths at the Council of Chalcedon in 451. A closer examination of Basil's apparent vacillation on the acceptability of oath-swearing suggests that the bishop's initial objection to the practice was motivated by episcopal politics, rather than his religious principles. Even though later Roman bishops were often held up as obedient followers of God's commands, these senior clergymen regularly bowed to the necessity of oath-taking, thereby prioritizing the practical ahead of the scriptural.

Analysis of the Behavior of Forgiveness as a Believer's Responsibility

The purpose of this study is to analyze the behavior of believers towards the act of forgiveness as a responsibility before God, using a descriptive qualitative method approach, and collecting data through various books including the Bible, interviews, journals, digital media, and documents related to topic of study in this research. Forgiveness is one of the most effective actions to solve problems in a believer's life. However, it is suspected that there are many among believers who have not been able to apply it to others, thus causing problems with the growth of faith in God. Then the result, forgiveness becomes the right and right action that must be done by believers according to God's commands.

ANALISIS KONSEP TEO-FILOSOFIS TAUHID DAN DVAITA VEDANTA (STUDI KOMPARATIF)

This research focuses on the study of theo-philosophical concepts in Tauhid and Dvaita Vedanta. Both concepts view God as causa prima and different from the human spirit and material nature. Through interpretive and hermeneutic frameworks of thought, in the study of religions, it is certainly very interesting to explore the theological teachings in it. This is even more so in terms of the theo-philosophical concepts of Tauhid and Dvaita Vedanta. In fact, Tauhid and Dvaita Vedanta both view God as personal, having character, and different from humans. Both also position God who has a distance from humans. Furthermore, the aspect of difference is rooted in an epistemological framework, namely Tauhid bases his aqidah on the commands and words of Allah, while Dvaita Vedanta does not base bhakti on God's commands, but through Lela and Krida as the basis. Therefore, Dvaita Vedanta views love as the basis for connecting with God (bhakti yoga). Understanding the two concepts of Tauhid and Dvaita Vedanta will create a unifying reflection in terms of similarities and differences.