Concept Of God Research Articles

Kajian Teologis tentang Gaya Hidup Yesus untuk Memintas Rantai Hedonisme

This research aims to explore the image the concept of God in the context of human life immersed in the vortex of hedonism. The research will combine the approaches from philosophy and theology to uncover the secrets of the grandeur of God's image and how a deeper understanding of His presence can bring salvation and happiness to human life. The study will examine the values and essence of the lifestyle of Jesus Christ, which can serve as the center of spirituality for Christians, using qualitative research methods and a phenomenological perspective to understand the subjectivity of the human beings involved.The research presents the concepts of wisdom contained within the genuine concept of human beings as the image and likeness of God and how these concepts can be applied in the lives of people faced with temptation and greed.It is hoped that the results of this research will make a significant contribution to our understanding of the spirituality of Jesus Christ and lead us to a more accurate and proper understanding of the essence of life. Furthermore, it is expected that this research will provide inspiration and guidance for readers to achieve righteousness, wisdom, and greatness in their lives by fully referring to the divinity of Jesus.

The Concept of God in Shaping the Use of Maqasid by Historicist Thought in Turkey: The Case of İlhami Güler and Mustafa Öztürk

In the modern era, the importance of Fazlur Rahman’s method of interpreting the Qur’an, which considers the historical dimension of revelation, is significant. Fazlur Rahman advocated renewal, emphasizing the maqasid in response to the new conditions and circumstances introduced by the modern era. Many theologians and thinkers in Turkey have taken note of and reinterpreted this method. In this study, I examine the perspectives of İlhami Güler and Mustafa Öztürk, who adopt a historicist approach to understanding and interpreting the Qur’an. I explore the particular conceptions of God and humans, on which they base their historicist perspective, according to the maqasid concept. I determine that their views on God’s attribute of speech (Kalam) and God’s relationship with time/history significantly shape their conception of God. I attempt to identify the relationship between their drawing of a distinction between word and meaning in the revelation of the Qur’an (lafdh and ma’na), and their efforts to renew Sharia law. Although both thinkers adopt a historicist approach, I highlight how they differ on some issues, especially on the word–meaning issue. Nevertheless, they converge on the idea that revelations are influenced by the human conditions prevailing at their time of emergence. Moving from that proposition, they argue that, today, while preserving the fixed structure of religion, Sharia should be updated in the light of current conditions. I demonstrate how they believe in the idea, especially in the case of Güler, that while God previously changed Sharia, humans should now initiate this change. In this updating activity, maqasid serves as a link binding religion and Sharia together. I suggest that they treat maqasid as a reference point representing the essence of religion (ad-Din) for the renewal of Islamic thought today.

Resilient religion: What good is religion for?

Good refers to the intrinsic value or telos (purpose) of religion. The author starts with the claim that religion keeps alive, in thinking, the awareness of ultimate meaning (“truth”); in actions, the focus on human dignity and the common good, and, in the heart of man, the longing for fulfilling happiness, peace of heart, and love. As spiritual beings, human beings transcend the given towards the telos or purpose of life. At the same time, human beings experience being thrown in the limits of time and space. When the synthesis between the self as open to the ultimate and the self as limited is not realised, human beings experience a heartbreaking adversity. The intrinsic value of religion is the promotion of this synthesis. The author analyses three mediating processes of resilience that promote the possibility of a synthesis: the recognition of contingency, the experience of fulfilling happiness, and the wonder of possibilisation (new beginnings). Finally, the author links resilience to the concept of God as creator.

듀이의 종교적 경험에 관한 연구: 민주주의의 교육적 적용의 전체론적 근거

The purpose of this study is to demonstrate that a practical logic revealing the totality(integration) of life can be inferred from religious experience based on a holistic understanding of Dewey’s theory of experience and the result of this discussion can be presented as a theoretical basis of the educational application of democracy. To this end, Dewey’s empirical method is applied systematically to his religious thought. This study is organized as follows. Section 2 clarifies the characteristics of religious experience based on a conceptual analysis of imagination. For Dewey, religious experience is the immediate experience of the ideal designed imaginarily and its function consists in the comprehensive and fundamental transformation of the self and the world. A quality accompanied by the immediate experience of the ideal is understood as ‘a feeling of oneness of the self and the world’, which initiates cosmic change. Section 3 attempts to reconstruct the concepts of faith and God based on a systematic examination of the practical meaning of the ideal. Dewey derives a practical logic that reveals the circular relationship of meaning and life from the conceptual reconstruction of faith and God. Within this relationship, the divisions and conflicts in life caused by the difference in interests(purposes) and the disharmony of beliefs(meanings) are gradually dissolved, and the life is presented as an organic integration. Section 4 attempts to get to a comprehensive understanding of the growth of life based on a practical logic illuminated from holistic perspective. The concepts of scientific method and imagination, which the discussion of religious experience stresses, highlight that the furtherance of conjoint reflection and the formation of total attitude are the main tasks of the educational application of democracy. The continuous expansion of the totality of life through the educational application of democracy is presented as the comprehensive growth of life.

The revelation of God: How and to whom does God reveals God self to?

The African world view is not monolithic or homogeneous. However, that being the case, there is a strong metaphysicaland existential leaning in terms of Spirit and the world. The Spirit is the medium whereby revelation occurs for all ofcreation. African indigenous knowledge as episteme and Black liberation theology as a paradigm have something to teach outside Western dualism about the revelation of God not being linear in form. The methodological aspect of this research is a literature study aimed at discussing transmission and reception of biblical discourse in Africa by viewing differently the subject of God’s revelation from a variety of sources. The article seeks to argue that indigenous knowledge and, from the Black liberation paradigm, conceptions of God reveal a God with a social existence in contrast to a Western God who abdicates creation when the majority of creation and her creatures are oppressed by White supremacy.

IMPLEMENTATION OF HALAL TOURISM IN EAST NUSA TENGGARA: A CHRISTIAN EDUCATION PERSPECTIVE

The initiative to create halal tourism in East Nusa Tenggara (NTT) was approved directly by the community and local government because it was considered antithetical to local customs. Indeed, the Vice President of the Republic of Indonesia remarked that the concept of halal tourism is carried out in Indonesia in order to provide halal meals, suitable places of worship, and other halal services. In Indonesia, halal tourism is defined as the provision of friendly halal service facilities for tourists, also known as Muslim-friendly tourism. The rejection of halal tourist development in NTT prompted a study to ascertain the views of local governments, corporate actors, and the general public on halal tourism in East Nusa Tenggara. The findings from this study were examined utilizing social emotion methodologies and Christian religious education. The study's findings found that efforts are being made to maximize the potential of halal tourism in East Nusa Tenggara Province. For starters, social feelings can be leveraged to foster togetherness while enjoying local tourist attractions. Second, Christian education incorporates societal reform based on God's command and the love for God concept in welcoming others. It promotes acceptance of God's creatures and equitable treatment of them.

Why we do not need demonstrative proof for God’s existence to know that God exists

Abstract As a counterpoint to demonstrative proofs in metaphysics, Robert Nozick presented the case for God’s existence based on the value of personal experiences. Personal experiences shape one’s life, but this is even more evident with extraordinary experiences, such can be religious ones. In the next step, says the argument, if those experiences can be explained only by invoking the concept of the Supreme Being, then God exists. The second step mirrors scientific explanation constituting what Nozick calls the “argument to the best explanation.” The argument is set against the background of Nozick’s methodology which rejects demonstrative proofs in metaphysics. Its purpose is threefold. It aims to establish a certain sort of experience (religious/spiritual) as a legitimate basis for the argumentation; it aims to show that it is not philosophically blasphemous to explain such experiences by introducing a concept of divinity. Finally, it seeks to showcase the non-dogmatic, investigative nature of the argument. By exploring the merits of Nozick’s proposal, I will try to elucidate all three components, which should pave the way for a broader discussion on the role of non-demonstrative arguments in metaphysics.

Влияние образа России на развитие философско-религиозных взглядов Райнера Марии Рильке (по материалам сборника «Часослов»)

One of the most important works of Rainer Maria Rilke, reflecting the formation and development of the poet’s philosophical and poetic views at the turn of the 19th–20th centuries, is the cycle of poems “Book of Hours” (1899–1903), created under the influence of the image of Russia that the author developed during his travels around the country. The aim of this work is to analyse Rilke’s “Book of Hours” in the context of the influence of this image on the dynamics of the poet’s philosophical and religious views in a certain period of his work. The hermeneutical approach was chosen as the main research method, within the framework of which the texts of R.M. Rilke’s works were interpreted taking into account the socio-historical conditions existing at the time of their writing. Systematisation and generalization of the obtained data made it possible to evaluate the author’s expe-rience of Russia as a deep religious experience, expressed in a rethinking of Rilke’s attitude towards God, and to identify the contradictions of his philosophical and religious views. On the one hand, the concept of God, which occupies a central place in Rilke’s “Book of Hours”, represents an artistic refraction of the key ideas of the biblical tradition; on the other hand, God, according to the poet, manifests himself as a human creation, or more precisely, as a work of art: in the process of self-knowledge it must be discovered as the hidden “treasure” of one’s own soul. Consequently, this is not so much God the creator as a kind of internal resource, “God in man”, the idea of creation, which man must allow to arise within himself. The image of Russia as a country seeking God sets the vector for a “revaluation of values” modulated by the “Russian experience”, bringing Rilke closer to the point of view according to which spiritual journey requires a reorientation from orthodox ways of thinking and faith to an understanding of God as a path, as a “kingdom of God” that matures in the soul of an inner per-son.

Kant’s Epistemological Model in Pluralistic Hypothesis: From an Interpretation of Religion in Africa

Here in this work, I tried to examined the nature of African traditional religion and explore the relative terms of its references on the concept of God; the definition and explanation of the concept of God as it pertains to the traditional cultures; the distinction between one’s religion’s tradition and another; and the explanation and analysis of the relationship between God and man on the other hand. My plight in this work is to draw an inference, a sort of examination of conscience in religion in certain ways that it appeals to African conditions to knowledge, and just as Kant elucidated in the Critique of Pure Reason. In doing this therefore, my objective is to find the real essence of religious pragmatism and traditionalism in African indigenous religion with reference to its point of reality in other religions. Thus, it is considerably under this panoply, that I envisioned the realism in Kant’s epistemological model to repudiate the reality of God in pluralistic hypothesis. So, the finding of this research supports the thesis that phenomena and their appearances are based upon the interpretations of reality. Things appear differently in our mind and our understanding differs.

The Concept of God as רפא in the pentateuch

The study sought to discuss the concept of God as רפא in the Pentateuch. The research will use a Diachronic/Historical Critical approach, taking Form Criticism as the specific approach. A branch of the historical-critical method pioneered by Hermann Gunkel (1862-1932) and developed by Martin Noth and Gerhard von Rad, among other scholars, is applied. The design is appropriate since the research aims to trace the concept of God as the healer and its relevance in the contemporary world's pandemics and sicknesses. An outline of the Exegesis to the main text has been given using the named approaches. The text of this study is found in the Pentateuch, the Hebrew Bible's first five books. Moreover, it is found in Exodus, the second book in the Old Testament canon. The overall theme of this passage is to show God as the healer. The text is situated between two passages; the text before this text is Exodus (15:1-19), which talks about the song of the Israelites led by Miriam and Moses.

Masculine God Imagery and Sense of Life Purpose: Examining Contingencies with America's “Four Gods”

AbstractThough God imagery has been extensively studied within sociological and psychological traditions, much less attention has been paid to gendered God concepts and their connections to well‐being. Previous work has suggested that God images may reflect ontological assumptions that inform interpretations of the world as well as one's place within it. We argue that the relationship between masculine God imagery and a sense of life purpose may vary by gender and depend on further contingencies of other God images held by individuals’ images of God as engaged, angry, critical, and distant. Drawing on nationally representative data from the 2007 Baylor Religion Survey (n = 415 men and n = 577 women), our results suggest that stronger masculine God imagery was associated with greater life purpose for men, and lower life purpose for women. We also observed that stronger beliefs in an engaged God appeared to weaken the association between masculine God imagery and lower life purpose for women, while men who did not support masculine gender ideology reported lower life purpose if they endorsed stronger beliefs in an angry or critical God. We interpret our results by drawing on research at the intersection of gender, religion, and theology, and suggest several directions for future work.

“Beating the Drums in God’s Wrestling Arena”: Spirituality Translated into Local Metaphor in Wolof Sufi ʿAjamī Poetry

Abstract How do ʿAjamī scholars translate Sufi spirituality and esoteric concepts into a language accessible to their audience? The body of Senegalese Wolof ʿAjamī poetry often seeks to translate divine concepts into a language that is local, both in time and place. This translation takes place within the local language in all of its literary dimensions. For the Wolof ʿAjamī poet, proverbs, parables, and metaphors are key literary devices that facilitate understanding among listeners. Studying ʿAjamī poems opens a window into a historic locality, teaching the contemporary reader-listener about both Sufi spirituality and the particular contexts in which the poems were produced. Through these metaphors, the poet ʿAjamizes, conferring sacred meaning onto practices and devices that otherwise might be outside the Sufi realm. In the process, metaphors become vessels of divine meaning. This article treats the metaphor as a key literary device whose understanding is paramount for grasping the meaning of the religious message. Treating the poems as social documents and works of literature also offers scholars new possibilities for understanding the everyday life of ordinary users in Senegambia.

Korelasi Tuhan dalam Pandangan Aristoteles dengan Konsep Satataning Panembah

<p>The will of the first Mover, who is none other than God, is inextricably linked to the existence of people and everything else in the cosmos. God is the reason why everything has a purpose, including humans. Aristotle, a philosopher, held this philosophical idea to be true. The Javanese, on the other hand, have their own ideas on how to worship God as the architect of the universe. This approach, known as <em>satataning panembah</em>, includes <em>sembah catur </em>or four different forms of worship. <em>Serat Wedhatama</em> by KGPAA Mangkunegara IV contains <em>sembah catur</em>. The goal of qualitative descriptive research is to identify the connections between the two, notably Aristotle's conception of God and the idea of <em>satataning panembah</em>, through gathering evidence through literary study. The study's findings indicate a connection between God and the four forms of worship practiced by the Javanese people it s <em>sembah raga, sembah cipta, sembah jiwa, </em>and <em>sembah rasa</em> according to Aristotle. The connection is that there is a means to reach human unity with God, which is the height of human perfection.</p>

Konsep Etika Sosial dalam Pandangan Ketuhanan Jean-Luc Marion di Era Postmodern

This research delves explicitly into and elaborates on the concept of social ethics through the eyes of Jean-Luc Marion's concept of divinity. Through this research, the author understood the contribution of Marion's theory regarding the human face as an icon in social lives during the postmodern era. In order to get the results from the research, a qualitative approach to the literature study was used. The results show that Marion's ideas complete the concept of social ethics characteristics, which can formulate ethics. Marion offers to live icon relations and reject idol relations in social lives because icon relations are relevant for eliminating truth claims (God) within the framework of displaying the character of religious adherents that are inclusive, hospitable, and constructive actions appreciative of each of the characteristics of the various definitions and concepts of divinity. Icon relations live the values of inclusiveness, accepting and being open to plural truth (definition and concept of God), and viewing truth as relative. Furthermore, Marion's understanding of human relations with humans speaks phenomenologically and is normative. Human relations refer to individual awareness that the responses in living together are ethical orders that speak through faces (icon), and the context of agape is also present. Ethical orders and agape will always burden the individual when every time he is faced with the face (icon) of another being.

Pandangan Masyarakat Buddha Terhadap Wawasan Buddhayana Dalam Konteks Komunikasi Sosial

Indonesia is the world's largest archipelago located in Southeast Asia. It borders some countries in Southeast Asia and Oceania. Indonesia has a diversity of cultures, races, ethnicities, beliefs, religions, and languages. The religions that exist in Indonesia are Christianity, Catholicism, Confucianism, Hinduism, Islam, and Buddhism. Buddhism in Indonesia has developed because of the Buddhayana figures who are very meritorious so we can understand the teachings of Budhayana until now. One of the most influential figures in the development of Buddhism in modern Indonesia is Bhikkhu Ashin Jinarakkhita, better known as Su Kong who was the first person in Indonesia to be ordained as a sangha member after 500 years of the collapse of the Majapahit kingdom in 1953. He brought the concept of Sang Hyang Adi Buddha or the concept of divinity to Indonesia so that Buddhism could be legally recognized in the law. One of the teaching concepts he learned was the concept of Buddhayana. In its development, Buddhayana itself has gone through various dynamics and challenges from various circles of Buddhist society in Indonesia. However, the Buddhayana Movement succeeded in uniting various patterns of Buddhist society. Some of these styles, such as Mahayana, Theravada, and Tantrayana. The view of Buddhayana must be taught to Indonesian people who still do not have a broad insight into Buddhism and the view of Buddhayana itself

Mediums, Objects, and the Problem of Presence in the Western Himalayas

ABSTRACT In some religious contexts, mainly Protestant Christianity, anthropologists often contend with the problem of presence that preoccupies believers – the simultaneous presence and absence of God. However, in the Hinduism of the Western Himalayas the problem of presence is quite different. The royal deities in this region are profoundly present, embodied in mediums and palanquins. Thus, followers of these deities are not puzzled by the concept of an absent god. Instead, they need to navigate in a world where gods are very tangible, in ways that can cause discomfort and anxiety. In this article I demonstrate the different roles of mediums and palanquins in the religious experience, and how palanquins are considered more reliable manifestations of the deities. I suggest that this is due to the need of the locals to maintain some degree of distance from the spirit mediumship in order to avoid excess presence of the deities.

ANALISIS TEOLOGIS TENTANG PENGGUNAAN KATA “MENYESAL” PADA DIRI ALLAH

The word "repent" in God draws various interpretations and impacts the concept of God's immoral nature, which cannot be changed or fixed. So, there are members of Christian congregations outside of Christianity who conclude that God is imperfect and not omniscient. The word regret, in its general sense, always has a negative meaning, where the word regret is related to the feeling felt when one realizes that something has been done that has hurt someone and hopes to take it back. At such a level of understanding, God cannot identify with sinful human character. Therefore, the author examines the use of the word through theological analysis with a qualitative approach using literature/literature studies. The goal is to find out how to interpret the word "repentance" attached to God. Then, knowing the translation used has represented the real meaning. Then, the author looks for the use of the word "regret" in the general sense and theology. In conclusion, God can't have feelings caused by sin so that He regrets and causes His nature and character to change because of the behavior of His creation.

KONSEP KETUHANAN DALAM PEMUJAAN BEBATURAN (PELINGGIH BATU) DI PURA SARI

Sari Temple is one of the unique temples located in Pandan Strait Village, Banten, Sukasada District, Buleleng Regency, where the pelinggih place of worship is still in the form of "bebaturan" (piles of stones) without the slightest change. If viewed from another point of view, of course the worship of stone piles will bring thinking towards 'ism' or traditional ancestral beliefs such as animism and dynamism. In fact, the concept of worship of God in Hinduism is absolutely monotheism. How exactly the concept of divinity in the worship of bebaturan, in Pura Sari is very interesting to be investigated further. So that this qualitative descriptive research seeks to discuss and explore the unique meaning of Pura Sari. Pura Sari is believed to have existed since prehistoric times more or less in the megalithic era. Apart from being a place to worship God and all His manifestations, it turns out that the existence of Pura Sari is also a conservationist and guardian of civilization. This is because the authentic form of pelinggih bebaturan, which is still distinctive, without the slightest change to pelinggih (place of worship). The form of worship in Pura Sari is the application of the concepts of animism and dynamism as part of the form of worship in the concept of Saguna Brahman Theology (God Embodied). Hinduism strongly believes in the Absolute/Transcendental Oneness of God, but on the one hand Hinduism is also aware of the limitations of man's ability to relate directly to and achieve his God. So that it can also be concluded in the worship of bebaturan, in Pura Sari is also the application of the concept of Immanent Monotheism, which is a belief that considers God to create the universe and everything in it, God is outside and is inside His creation

What if God was all of us? Why the definition of ‘God’ matters in analytic discussions of meaning in life

Abstract Contemporary analytic treatments of meaning in life in the English-speaking Anglo-American-Australasian tradition have largely proceeded from the atheistic and naturalistic assumptions common to the sciences. With the recent publication of Seachris and Goetz's God and Meaning (2016), T. J. Mawson's God and the Meanings of Life (2016), and Thaddeus Metz's God, Soul and the Meaning of Life (2019), more analytic philosophers might be drawn to (re)examining what role, if any, God might play in life's meaning. But the focus tends to be on ‘God’ as understood in the Abrahamic faiths. Examining meaning in the light of another concept of God, familiar to billions of individuals in various Eastern religions and intellectual traditions, might offer useful insights. I have two principle aims in this article. First, I describe an ancient Indian concept of ‘God’, showing how it radically differs from the concept of God currently under examination by philosophers of meaning. Second, I offer a novel case for why and how this concept of ‘God’ could fruitfully contribute to analytic discussions on God's possible role in life's meaning.

صفتِ ’’کلام اللہ ‘‘سے متعلق سلف صالحین کے عقائدونظریات: اسلامی تعلیمات کی روشنی میں ایک مطالعہ

All the religions of the world present the concept of God, but they are unable to introduce the real God. They talk about the problems of the people, but they cannot give the true knowledge of their real creator, while on the contrary, Islam is a complete religion. Akmal is religion. It contains guidance for every corner of the life of this world and the hereafter. However, since the creation of Adam, false forces have been busy trying to create confusion and doubts in the religion of God. But despite this, from the creation of Adam until now, false forces have been busy trying to create confusion and doubts in the religion of God. This is the reason why many theologians have misled people by resorting to analogies in the attributes of Allah Ta'ala. have tried to. One of the attributes of Allah Ta'ala is to speak. In the past and present, there are many people with false beliefs and ideas who deny the attribute of Allah, ``the attribute of speech'' and by misusing the language of philosophy and logic. People of faith try to mislead people with weak faith. In the past, our predecessors rejected this theory in a comprehensive way and exposed this false thought to people that having such a belief is against the Book and Sunnah, so this in this article, the same effort of Salaf Saliheen will be explained in the light of Quran and Hadith.