Love Of God Research Articles

“Medivangelism”: History and Antecedents in Ghana

This article explored the link between medicine and sharing the message of Jesus in Ghana. It looked at how medical missions and medical evangelism have played a vital role in bringing both physical healing and spiritual hope to people in need. It also analyzed developments and progress associated with modern medicine and its usage by the church to foster the well-being of Ghanaians. By creating hospitals, clinics, and other healthcare services, churches in Ghana have made a big difference in the lives of those who are often forgotten or lacking medical care. The article focused on three main churches—the Catholic Church, the Presbyterian Church of Ghana, and the Methodist Church, Ghana—and their contributions to holistic ministry over time. The research adopted the qualitative historical approach within the framework of practical theology as the methodology for the study. Primary data was gathered through historical documentation, personal interviews and the researcher’s participation in the missions field as a volunteer. Secondary data were sourced from peer-reviewed articles and books. The research revealed how these churches have combined their faith with their desire to help others, bringing medical assistance and spreading the love of God in the process. By understanding the important role of medical missions, their connection to sharing the Gospel, and the reason why the pioneering missionaries added it to their missions, readers will gain a deeper appreciation for the efforts of churches in Ghana and the impact they have on the lives of people in their communities. Keywords: Medical Missions, Medical Evangelism, Medivangelism, Social Action, Evangelism

Trembling in translation: teachings from Kierkegaard and Derrida about ethics in translation

ABSTRACT Trembling is a word of relevance in the philosophy of Kierkegaard that was later adopted by Derrida in his development of deconstruction. Kierkegaard used the concept of trembling to describe the experience of Abraham when confronted by the paradox of choosing between his love for God and his love for his son Isaac. Derrida developed this idea when distinguishing between responsibility in general and absolute responsibility, giving rise to many interpretations centred around the need to suspend the ethical. Making use of some readings of Kierkegaard (mostly by Davenport and Simmons) which do not conclude with the aforementioned suspension of the ethical, this article offers a re-interpretation of Derridean thinking in which trembling is put forward as a key concept for a redefinition of translation ethics in a more hopeful sense, as an unavoidable tension between the generality of the norm and the singularity of the event that is translation.

Peerless Dulcinea, Love of God, and Shoah

Abstract Building upon the extended notion of conceptual history as a diachronic study of conceptual interactions, the article begins with deconstructing the paradoxical semantic core of incomparability statements that, it is claimed, endows them with a capacity of stabilizing social semantics. By declaring certain foundational values—positive (Shoah) or negative (God)—“incomparable” and thus immune to the challenges of cross-evaluation, the users of discourse uphold the boundaries of civilized society. On a smaller scale, this exclusion of competitive valuation is undergirded by the ascription of “incomparability” to the small pool of political and cultural figures, literary artifacts, social events, and representative allegories. The conclusion outlines the social contingency of conventions regulating the ascriptions of “incomparability” against the backdrop of their discursive stability across genres, epochs, and languages.

The ‘righteousness of the children of God’ according to the First Epistle of John

The author of the First Epistle of John predominantly addresses the ‘theological concept of righteousness’ in two pericopes: pericope 1 (1:5–2:2) concerns the ‘Righteousness of God’, and pericope 2 (2:28–3:12) explores the ‘Righteousness of God’s children’ from various perspectives. The adjective, δίκαιος, occurs twice (1:9 and 2:1) and the noun, ἀδικίας, appears once (1:9) in the first pericope. In the second pericope, the adjective, δίκαιος, occurs three times, the adjective δίκαια once and the noun, δικαιοσύνη, also three times. This research starts with a discourse analysis to determine semantic networks to be used for the structuring of the reasoning and rhetoric in this research. Network A: The environment and foundation of righteousness: The glorious and measureless love of God in the familia Dei. Network B: The revelation of the righteousness of God in Jesus. Network C: A rhetorical strategy to alert God’s children to live righteously: Contrasting statements. Network D: A rhetorical strategy to encourage God’s children to live righteously: Parousia. Network E: Those who do what is right are righteous – they cannot sin anymore.Intradisciplinary and/or interdisciplinary implications: The theological concept of righteousness is explored from various perspectives, integrating semantic networks from biblical theologies, systematic discourses and Christian spiritualities to unfold the significance of the environment and foundation of righteousness, the love of God in the familia Dei, and the encouragement to live righteously.

Da'wah and Religious Harmony, Harmony in the Nation and State

Da'wah normatively has a positive impact on the people, because the da'wah conveyed is a manifestation of God's love and affection for mankind. In its implementation, the preaching delivered by religious figures often raises problems regarding harmony between religious communities and between religions. So it is hoped that da'wah can become a tool for developing the values of tolerance between religious communities and between religions, so that tolerance creates harmony in social life, and upholds the rights of each citizen. The approach used in this research is a qualitative method. This research shows that da'wah delivered properly and correctly in accordance with the demands of Islamic teachings can have a positive impact on life both personally, in the community, in society and in the state. This harmony is created if the values of tolerance and moderation can be developed by involving several elements including, elements of the government, elements of religious figures, systems or regulations that have been established as well as, public trust in the values of truth that are adhered to and the methods of preaching that are used. In creating harmony between religious communities and between religions, we return to the da'wah methods stated in the Al-Quran and the Sunnah of the Prophet Muhammad.

A Brief Introduction to Violence and Symbolism in A Good Man Is Hard to Find

A Good Man is Hard to Find is one of the most important representative works of Flannery O'Connor, a famous American female Southern writer. As the prophet of the south world, with her crafty plot imagination talents, Flannery O’Connor composed lot of attractive stories and tried to induce the degenerated individuals in the south to know the truth of their faith and persuade the perplexed sheep to seek salvation from the almighty love of God. In this story, the characteristics reflected in the novel, the decline of belief and morality, and the loss of faith can be found everywhere, and that has attracted more and more attention of literary critics. What is more, O'Connor 's rich and profound symbolism, not only predicts the end of the story and the fate of the characters step by step but also conveys the author's general understanding and experience of religion, reality and humanity. This thesis will analyze the text of A Good Man is Hard to Find, exploring the underlying causes of malformation and violence, the symbolism usage, the crisis of the loss of religion in the south, and the way to achieve salvation through Jesus. In conclusion, there are some suggestions on how to eliminate crimes and enhance the social harmony.

Epistemic Paradox as a Solution to Divine Hiddenness

Abstract I offer a new, limited solution to divine hiddenness based on a particular epistemic paradox: sometimes, agents knowing about a desired outcome or relevant features of that desired outcome would prevent the outcome in question from occurring. I call these cases epistemically self-defeating situations. This solution, in essence, says that divine hiddenness or silence is a necessary feature of at least some morally excellent or desirable states of affairs. Given the nature of the paradox, an omniscient being cannot completely eliminate hiddenness, just as an omnipotent being cannot create a rock so heavy that they cannot lift it. Epistemically self-defeating situations provide an undercutting defeater for the assumption that any nonresistant nonbeliever could always, at any time, be in conscious relationship with a perfectly loving God. Thankfully, silence is a temporary feature of epistemically self-defeating situations: once the outcome is achieved, agents can know in full.

The Ethics of Perfection: Exploring the Ethical Implications of Wesley's Doctrine of Perfection

If one were to prioritise the most important contributions of John Wesley, within that list would be the contribution of his Doctrine of Christian Perfection. The development of this doctrine was a life-long project for Wesley, who always held the core belief that the telos of perfection was love for God and one's neighbour. Wesley's Doctrine of Christian Perfection found its most comprehensive outline in his 1743 manuscript, A Plain Account of Christian Perfection. This article will argue that Wesley's ethics, as found in his teaching and the work of the Methodist movement, are built on the view that the life of the Christian should be a journey of an ever-growing love for God and love for neighbour. This article will explore Thoughts upon Slavery as a critical text in the Wesley corpus to see how the Doctrine of Christian Perfection influenced Wesley's thoughts on slavery. Finally, this article offers a way of doing Wesleyan ethics today. Wesleyan ethics are communally understood in that all holiness is social holiness, and Wesleyan ethics have as their primary concern Wesley's charge to do no harm, do good, and stay in love with God.

Zühd Döneminde Teşekkül Eden Korku ve Sevgi Ekollerinin Kurucusu İki Sûfî ve Zühd Anlayışlarının Mukayesesi

Zühd Döneminde Teşekkül Eden Korku ve Sevgi Ekollerinin Kurucusu İki Sûfî ve Zühd Anlayışlarının Mukayesesi

A Young Carmelite on Ice Skates. The Early Occasional Poetry of St. Titus Brandsma as a Literary Testimony of His Love of God, Life, and the Family

The recently canonised Dutch Carmelite Titus Brandsma (1881–1942), World War II martyr, mystic, Catholic journalist and historian of spirituality, was also – what is less known – a talented poet. The article recalls his early occasional poetry, written in Dutch and Frisian between 1898 and 1906 for members of his immediate family. Its literary characteristics are presented, demonstrating that this poetry is a valuable testimony to the saint’s views on human life from an eschatological perspective, including topics on the family, marriage, and the relationship between children and parents. This justifies recognising St. Titus Brandsma’s occasional poetry as an expression of his unique poetic theology of the family. The article also includes an English translation of a hitherto untranslated poem by St. Titus Brandsma.

Ways of Loving God: A New Religious Sensibility in Enlightened Portugal. Censoring the Correspondence of Soror Joana do Louriçal (1779)


 When, in 1779, the nuns of the convent of Louriçal addressed to the Real Mesa Censória a request to print the sixty-two letters that the Poor Clare nun Joana do Louriçal had written to her confessor, they might not have expected their project to be frustrated. Among the problems pointed out, gender bias and a new religious sensibility are among the most striking: bloody penance provokes horror, stigmata arouse mistrust and are considered not suitable for a woman. Furthermore, some aspects of the relation between the nun and her confessor are subject to scandal. I will argue that the political context had changed and with it religious and aesthetic sensibility too. From 1750, an «enlightened» king, D. José I, reigned. Devotion now has to be «regulated», not only in terms of what is heterodoxy, but also in terms of its verbal expression and of another sensibility it conveys.

Thomas Aquinas, Saint for Our Times?

AbstractWhy celebrate Thomas Aquinas? Three eras that celebrated Aquinas in unique ways—the Fourteenth century that canonized him, the Sixteenth century that declared him a doctor of the Church, and the nineteenth century that made him patron of the schools—all struggled with the corrosive effects of nominalism and voluntarism on Western culture. With the help of G. K. Chesterton and C. S. Lewis, this essay suggests that these eras were drawn to Aquinas because his theology offers an antidote against these twin diseases. Specifically, Thomas Aquinas's theology can help us confront the ills of nominalism and voluntarism by encouraging us to celebrate nature, grace, and Christian apprenticeship in virtue as the perennial gifts of God's love.

Implementasi Yudas 1:17-25 Bagi Pertumbuhan Remaja Kristen

The main concepts in this chapter, namely, keeping oneself in God's love, praying in the Holy Spirit, and waiting for God's grace, are analyzed to understand their impact on Christian teenagers' character, identity, and faith development. The results show that the implementation of these concepts positively affects the way Christian teenagers view themselves, their relationship with God, and their attitude toward the future. A strong hope in God's grace becomes an important pillar in their spiritual growth. Research on the implementation of Jude 1:17-25 for the growth of Christian teenagers can be carried out using qualitative research methods. This method allows the researcher to go deep into the understanding and experience of Christian teenagers related to the verse. The concept of "keeping oneself in the love of God" changes the way they understand their identity, while "praying in the Holy Spirit" helps them get closer to God personally. Furthermore, "waiting for God's mercy" creates an attitude of hope that brings them through difficult times with courage. The findings provide valuable insights into how we can support the spiritual growth of Christian teenagers through the implementation of the concepts of Jude 1:17-25.

A Christian Anthropology for the Mentoring Community: Nurturing Love and a Shared Humanity

This essay explores the concept of mentoring communities in the context of Christian higher education. It delves into the importance of forming mentoring communities for faculty, administrators, and students that embrace love, empathy, and a shared commitment to justice, particularly in light of systemic injustices within academia and in the broader society. Drawing from the perspectives of scholars, religious leaders, and personal experiences, the essay emphasizes the need for educators, administrators, and students to engage the college experience on a profound level—acknowledging their vulnerabilities and fostering a sense of unity grounded in a shared humanity. In an academic climate too often marked by isolation and individualism, the commitment to forming mentoring communities through the “art of loving” is seen as a countermeasure, fostering interdependence, relational action, dialogue, and reciprocity. The author underscores the significance of forming students, faculty, and institutional leaders with a focus on intellectual, spiritual, and emotional development—nurturing their capacity to recognize the divine love within themselves and in their neighbors. This dual goal of forming individuals and building a supportive community becomes the foundation for mentoring communities rooted in a Christian anthropology, wherein faculty, administrators, and students discover the fullness of their humanity in the love of God.

The Impact of Divine Healing on Evangelism Based on Acts of the Apostles Chapter 3 and Its Significance for Believers

Divine healing sometimes sparks fervent debates among Bible-believing individuals about its central role in the Bible. The undeniable fact is that divine healing occurred in both the Old and New Testaments, indicating that it is not in conflict with the teachings of the Bible. When Jesus healed someone, as He frequently did, His motive was never self-glorification but rather to aid those in need. He is a compassionate Healer, a Savior, addressing both physical and spiritual ailments. In Acts of the Apostles, Chapter 3, a divine healing event is recounted, and it holds significance for evangelism. To ensure accurate and accountable data in this study, the author employed library research and exposition studies using inductive methods. The primary goals of this study were, first, to provide a clear and detailed explanation of divine healing based on Acts Chapter 3. Second, to elucidate the close relationship between faith and divine healing. Lastly, to explore the impact of divine healing on evangelism as reflected by its followers. In conclusion, divine healing is a manifestation of God's work for those who have faith in the name of Jesus. It serves the purpose of bringing individuals closer to God, nurturing love for God, inspiring a life dedicated to glorifying Him, and producing positive impacts on others.

Book Review: Knowledge for the Love of God: Why Your Heart Needs Your Mind

Book Review: Knowledge for the Love of God: Why Your Heart Needs Your Mind

Penebusan Hanya Oleh Darah Anak Domba Allah (Yesus Kristus) 1 Perus 1:18-19

God created the first humans, namely Adam and Eve, both were created in the image and likeness of God and there was no sin in them, but Adam and Eve ultimately fell into sin because of human greed and violating what God commanded. They ate the fruit from the tree of the knowledge of good and evil which God had forbidden them to eat. Because when they eat it they die and death is what makes humans sin and lose the glory of God from themselves. In the book of Romans 3:23, it says "Sin separates humans from God and humans cannot come to God because of the conflict that occurs between humans and God. So sin leads humans to eternal death and destruction. But because God's love is so great for His special creation, namely humans, who are in the image and likeness of Him, that He took the initiative to free humans from the destruction caused by human sin itself.

“Where do these warrish hands and heart of Venus come from?” Statius’ subversion of Ovidian militia amoris in the Thebaid

Statius’ Thebaid has long been recognized as a highly allusive epic, but one system of its allusions— that which engages with Latin love elegy—has received less study than others. To address this oversight, I argue in this article that Statius makes marked references to techniques and tropes of Ovidian elegy in his use of love language throughout the Thebaid. After cataloguing a range of the epic’s Ovidian elegiac intertexts, I argue that Statius sustains an allusion to Amores book one in Thebaid book five. In Thebaid book five, Hypsipyle provides an inset narrative of Venus’ intervention in Lemnos: under the influence of the spurned love goddess, the Lemnian women slaughter the entire male population. In my reading, Hypsipyle’s narrative represents a characteristically Statian subversion of his literary models. In book one of the Amores, Ovid develops the ‘warfare of love’ (militia amoris) trope as a tongue-in-cheek revision of both previous epicists’ and elegists’ more morose and austere poetics. Statius, conversely, recasts the light and humorous elements of Ovid’s militia amoris into his own aesthetic mould, whereby love becomes as horrifying and destructive a force as war in the cosmos of the Thebaid. That is, Statius mirrors Ovid’s own techniques of subversive allusion to mark his poetics also as both indebted to and an innovating of elegiac precursors. But in Statius’ case, the world of elegaic amor becomes graver rather than lighter, more severe than humorous. In sum, Statius’ subversive allusions to Ovidian elegy in his Thebaid, particularly in book five, transform Ovid’s levis love (Am. 3.1.41) into its most monstrous counterpart.

Jessica Hooten Wilson, Reading for the Love of God: How to Read as a Spiritual Practice

Jessica Hooten Wilson, <i>Reading for the Love of God: How to Read as a Spiritual Practice</i>

Media edukasi kerohanian Kristen tentang gembala dan domba tersesat berbasis game 3D

It is hoped that this Shepherd and Sheep Game can provide insight and knowledge about the depiction of God's love through the parable of sheep and shepherds and help Christian youths learn and understand Christianity. The making of this game uses the Unity 3D game engine and uses the C# programming language. This research uses the waterfall method as a system development method. The data collection methods used in this research are observation, interviews, and literature study. In the Shepherd and the Lost Sheep Game, there are four levels which have missions that must be completed by the player. The testing method uses Blackbox and Beta Testing. Based on the results of blackbox testing, overall this game has been successfully created and functions well. Based on the results of beta testing using a questionnaire distributed to 30 users, a score of 951 was obtained with a percentage value of 79.25%. It can be concluded that overall users feel satisfied after playing the Shepherd and the Lost Sheep game both in terms of system and material, and users feel quite helped in understanding Christian spiritual material by playing this game.