Revelation Of God Research Articles

Creation and the Revelation of God: Interwoven and Interactive Themes across John 1:1–2:12

Abstract John 1:19–51 provides a bridge from the prologue (1:1–18) into the body of the narrative and the inauguration of Jesus’s public ministry at a wedding feast (2:1–12). The primary theme underlying these opening days has long been debated. Further, do the days articulated by the regular temporal markers tally to six or seven? The evangelist presents the prologue in a chiasm that turns on the pivot of v. 12b. The opening and closing elements correspond to one another (creation imagery in vv. 1–5; revelation imagery in vv. 16–18), but the latter has been fundamentally affected by the pivot: the incarnation of the Word of God and the human response to it. Moreover, as a prologue, its structure and content profoundly affect what follows. Based upon these foundations, this essay argues that themes of both creation and revelation are interwoven and interactive across these early passages.

Conceptions Of Reason And Revelation In Discourses Mu'tazilah, Asya'riyah, And Maturidiyah (Samarkhan And Bukhara)

Humans are the most perfect creatures of Allah, and they try their best to achieve the highest degree of piety, either through knowledge initiated by reason or by carrying out obligations initiated by revelation, although in the process it gives rise to heated debate as to which one dominates more, between reason and revelation so that various theological discourses emerged in Islam. So this research aims to describe the concept of reason and revelation in Mu'tazilah, Asya'riyah, and Maturidiyah (Samarkhan and Bukhara) discourses. The method used is qualitative with a literature study approach technique and then concluded descriptively. The results of the research show that the conception of reason and revelation in each school is different, they have their intensity, where the intensity of the use of reason is dominated by the Mu'tazilah school which places reason in the highest position, followed by the next school is the Maturidah Samarkand, then continued by the next school, namely the Maturidiah Bukhara and finally is the Asy'ariah school which is dominated by God's revelation while reason is given the smallest portion compared to the previous three schools.

Relevansi Nilai-Nilai Etika Kristiani Dalam Kehidupan Masyarakat Global

This article deals with our plural and global society of today which impede the validity of ethical values. In this sense, the values of Christian ethics are needed to approach contemporary social issue. We must respond to the current situation of humanity by using library resources and observations of ethical issue in our society and how they can develop their normative effects under the conditions of freedom, plurality, demographic and digital change, as well as the complex economic and financial systems and, last but not least, under the fragile approval of the institutions of international politics. The argument then moves to the meta-theory of Christian ethics, namely the revelation of God as it is expressed in the ‘book of nature’, the written word, and the incarnate Word, Jesus Christ. The article concludes that as long as the values of Christian ethics remains faithful to this meta-theory, understands the modern macro-ethical questions and maintains a deep social focus, it will remain relevant in a plural and global society.

The God who is Love and the Life of Humans

The Gospel of John claims that in this work, in its presentation of the story of Jesus’ ministry and death, there is the ultimate revelation of God’s nature. Jesus’ death “for the life of the world” is seen as an expression of God’s ultimate love. Less clear, however, is how this interpretation affects the human relationships, community ethos, and social action of Jesus’ followers in the world. Does the Johannine worldview lead to sectarian separation from the world, or does it encourage active involvement in social action? What are the images and patterns that shape the practical lives of the children of the loving God? And how can the idea of God’s love inspire human love for others and reconciling activity in the church and in the wider context of the world? The article addresses these questions from an exegetical perspective and finally places them within the horizon of global theology.

Die by Fire (Isaiah 66: 16): A Study of Divine Justice in Old Testament and in African Yoruba Context

This study attempts to reread Isaiah 66: 16 in the light of divine justice in African Yoruba culture in Nigeria. The study survey various uses of fire in ancient Israel and in the African Yoruba tradition. In the event of justice, a parallel is sought between Yahweh and a Yoruba deified divinity called Sango whose presence is marked by fire, thunder and lightning. The parallel is with the view to establish the significance of fire on justice in African Yoruba Christianity. African Biblical Hermeneutics was used for the study. It was discovered that fire was used as medium of divine justice and mercy in African Yoruba tradition. Fire marked divine presence, manifestation of the glory of God, revelation of God’s power, cleansing of human and vessels for holy use, and use for domestic purposes especially cooking. The African Yoruba Christians in Nigeria see fire as a weapon of divine justice. Therefore, in their prayers to God they call down fire to kill their spiritual and physical enemies. They are fond of using the words: ‘die by fire’. In this way, the Bible becomes a sure and reliable weapon in the battles of life and thus makes the biblical text relevant in any context, condition and generation.

Pneumatological Self-Confidence, Scriptural Interpretation, and the Making of Scripture in the Letter to the Hebrews

Abstract The Letter to the Hebrews has long been overlooked in discussions regarding New Testament pneumatology or even considered ‘inferior’ compared to other New Testament traditions. However, this is a mistake, as the unknown author of this letter demonstrates a remarkable awareness of pneumatology, which plays a key role in the transmission of early Christian traditions and significantly shapes the formation of the New Testament canon. Hebrews presupposes the presence of the Spirit and explicitly associates it with the revelation of God throughout history. Furthermore, the author identifies his own theological and literary work with the Spirit’s function of actualizing scripture, granting him a remarkable position among New Testament and early Christian authors.

Theology of Science as an Intertextual Reading: The Bible, the Book of Nature, and Narrative Paradigm

The paper addresses the question of the identity of theology of science, fostering its interpretation as an intertextual narration. The starting point is the consideration of the domain of theology of science, which is viewed as a third domain of truth, according to Hans Urs von Balthasar. An analysis of the Swiss theologian’s perspective on this subject and the concept of God’s unknowability presents a strong counterargument to the claim that the natural sciences serve as a locus theologicus. Theology of science, nonetheless, exists and is engaged in a lively dialogue between science and theology, encompassing both the Revelation of God and the natural world or the Bible and the Book of Nature. What kind of discourse is this? This question concerns the position of theology of science within the field of science, specifically its objectivity and rigour, according to Evandro Agazzi’s analogical notion of science. Both the Bible and the Book of Nature ensure the objectivity of theology of science, while its rigour is established by the narrative paradigm. Therefore, theology of science can be seen as an intertextual narrative that engages both the Bible and the Book of Nature. The narrative paradigm of theology of science is subsequently elucidated, with particular emphasis on its cognitive aspects, narrative reasoning, the corresponding verification method, and Jewish corrective. The conclusion outlines a special task for theology of science in the modern age.

Finding the Qur’an in Imitation: Critical Mimesis from Musaylima to Finnegans Wake

Certain formulations of Islamic theology place considerable weight on the doctrine of iʿjāz al-Qur’ān: the miraculous impossibility of imitating the Qur’an. The prevalence of iʿjāz al-Qur’ān doctrines, however, has not prevented many Muslims and non-Muslims from interpreting iʿjāz al-Qur’ān less as a concluded statement of mimetic impossibility and more as a dare to engage the Qur’an in ways that elude conventional academic habits of classifying the Qur’anic sciences. In short, there are dozens of Qur’anic imitations throughout Islamic history, and this article argues that they are not mere provocations but variously represent efforts to participate in the revelation of God, to embody the Qur’an while annihilating the self, and to re-open the messianic moment of God’s direct, linguistic communication with humankind. As a conclusion, this article follows the lead of examples of Qur’anic imitation to develop a literary hermeneutic of the Qur’an in which we can read the Qur’an into various literary texts and linguistic philosophies.

Christian Natural Law and a Foundation for Religious Freedom: Love, the True, and the Good

This article is a summary version of my book Christian Natural Law and Religious Freedom: A Foundation Based on Love, the True and the Good (Routledge, forthcoming 2026). It aims to begin a conversation with respect to articulating a theological foundation for religious freedom. For this purpose, I consider natural law in the Christian tradition. In Part I, I briefly survey the diversity of Christian natural law and argue that Radical Orthodoxy enables the identification of common themes across the breadth of Christian natural law. These themes include the Good (a set of basic goods and the common good), the True (divine revelation as specially revealed in Scripture and generally revealed in nature), and Love (the law of love as ultimately displayed through Christ). In Part II, I draw on these themes of Good, True, and Love to sketch a theological framework for religious freedom. Fundamentally, religious freedom is an expression of the Good because it allows people to pursue the good of religion, which contributes to a flourishing community; it is an expression of the True because it aims towards receiving the revelation of God; it is an expression of Love because it brings people to the ultimate Good and Truth — God Himself — which is only possible through the loving sacrifice of Christ on the cross.

STUDI KOMPERATIF ANTARA ABD. RACHMAN ASSEGAF DAN MUJAMIL QOMAR TENTANG PEMBELAJARAN PENDIDIKAN ISLAM MULTIDISIPLINER

This study aims to determine the thoughts of Abd. Rachman Assegaf and Mujamil Qomar on Islamic education learning, knowing the similarities and differences in Islamic education learning thoughts of the two figures. By using data collection techniques in the form of studying and collecting data through reading materials sourced from primary books and secondary books related to the two figures discussed. This research uses a qualitative descriptive approach, and the type of research used is library research, namely collecting data or scientific papers that aim at the object of research or collecting data that is literature. From the results of the research, it is concluded that the Islamic Education Learning Perspective of Abd. Rachman Assegaf is a multidisciplinary scientific approach, harmonizing and making a balance (tawazun) between God's revelation and the findings of the human mind, where it will not result in reducing the role of God (secularization) or isolating humans so that they are alienated from themselves, society and their environment. Conversely, the concept of reintegration of multidisciplinary scientific epistemology will also be able to resolve conflicts between extreme secularism and negative fundamentalism from rigid and radical understandings. Meanwhile, according to Mujamil Qomar, multidisciplinary Islamic education learning is an Islamic learning activity carried out by involving other disciplines to participate in helping to solve problems together by using their respective approaches and methods autonomously and there is no intervention of one discipline against another. In another sense, the multidisciplinary approach positions all disciplines to stand alone and work using methods freely in contributing to problem solving

Kesempurnaan Maryam sebagai Tajalli Allah dalam Perspektif Sufi

Maryam is the name for Mary, the mother of Jesus in Islam. Maryam is present as an important figure where she is a reflection of the perfection of Allah, as a Tajalli Allah, her existence becomes a manifestation of Allah. Maryam also became a figure who had a dialectic with Allah as a manifestation of her obedience as a servant of God. This article aims to examine the perfection of Mary from a Sufi perspective. order to help bring new knowledge about the value of Mary's existence in the Bible and how mainstream Protestantism can learn and find its resonance in the Sufi perspective. This paper uses qualitative methods with a seeing through approach through a Sufi lens. Using a Sufi lens, readers, especially Protestants, can understand that there is an extraordinary character and immanent value of spirituality in Mary that has not been known to Bible readers. Maryam's perfection is close to the beauty of her spirituality which displays enlightenment or revelation of God.

El rostro trinitario de la iglesia

Our existence is based on the revelation of God who is One and Triune and has reflected His reality throughout creation, communicating His Trinitarian face by means of His son Jesus, who, in turn, involves us in this mystery by calling us as a Church in the Holy Spirit. This paper deals with the ecclesial reality that must be understood from this Trinitarian face of God because, by making us conscious of its original, unique, and unitarian elements present in divine Persons, we can perceive the richness of His reflection in the Church better and, thus, discern the necessary changes leading it to increasingly resemble its origin. For this reason, the three essentialities that, in our view, are trinitarianly present in the Church are ministeriality, sacramentality, and communionality, which make extra trinitarian missions visible, originating, in this way, novelty in historical avatars by creating dynamic-relational structures to recreate, embody, and activate the signs of the Kingdom to transform human reality.

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.

Abdullah Saeed's Interpretation of the Verses “Death and Ascension” of Prophet Isa AS in the Quran

Specifically, issues related to Prophet Isa are discussed in 15 surahs and 93 verses in the Quran. The name of Prophet Isa is mentioned 25 times in the Quran, scattered across fifteen different surahs. Meanwhile, the term “Al-Masih” is mentioned 9 times, with a direct discussion of death and crucifixion explained only in one verse, namely QS. An-Nisa verses 157-158. These verses are often interpreted by Muslims as the basis for the belief that Prophet Isa did not die. This view differs theologically from the Christian belief that Jesus was crucified and died to redeem the sins of humanity. The understanding of the Quranic text is further explored through the interpretations of Mufassirin, with the hope of producing the best interpretation from Abdullah Saeed and a more comprehensive understanding of the text. The type of research conducted is literature research, where the researcher focuses on collecting data and information from various sources in the library, including books, journals, manuscripts, notes, historical stories, and documents. Abdullah Saeed acknowledges that the Quran is the revelation of God sent to Muhammad, and he believes that the Quran existing today is the original holy book. However, Saeed also notes concerns about the numerous textual interpretations that tend to stop at literal exploration alone. Through this analysis, Saeed seeks to show the complexity of the meaning of the Quran that cannot be overcome by mere literature exploration. Therefore, in the current era of globalization, he advocates a contextual approach to find the true meaning of the text.

Divine revelation in the Judeo-Christian tradition

The fundamental idea of ​​God's revelation to people is expressed from a theological and semantic perspective through the concept of Revelation. The revelation of the Old Testament must be interpreted in a missionary vision with a universal character, especially when it comes to the fields of theology, anthropology, and ecclesiology. Here, messianism, that is, the expectation of God's salvation for all peoples, finds fulfillment in the historical context. The Old Testament is presented as the main way God communicated with the patriarchs and prophets using various means. This communication was achieved through theophanies, that is, visible manifestations of His presence in the form of phenomena such as fire or wind, but also through dreams, visions and by supporting the Israelites in their liberation from Egypt and in the conquest of the promised land.

Islamic Epistemology

Humans have inquisitive nature and behavior, however differences in the quality and capacity of reason and knowledge have resulted in differences in the analysis of thought in finding the truth as epistemology. Epistemology which only emphasizes the ability of reason and senses, abandoning religion or God's revelation brings havoc to modern humans with a crisis of values and a life that is devoid of meaning. Islamic epistemology teaches God as the source of knowledge and truth while humans are the center, where religion or God's revelation as a source of absolute knowledge and truth can be obtained through (1) Al-Quran; (2) Hadith; (3) five senses; (4) Intellect; and (5) Qalb or heart. The solution to world problems that are so complex requires an Islamic epistemological, because Islam which originates from the revelation of Allah SWT has guaranteed its truth as a true guide to life.

Interpretation of Hadith-Sunnah from Schacht's Perspective: Multidisciplinary Study

This article aims to clarify that there is a group of people who study hadith but differ from the majority of hadith scholars. Some of them argue that most of the sunnahs or hadiths are incorrect, the authenticity of the hadiths is doubtful as the words of the Prophet Muhammad SAW, because according to him hadiths are only the result of the interaction of various schools of thought and trends which later emerged in Islamic society during their maturity. Schacht believes that the Sunnah has nothing to do with the Prophet, but is only the result of the culture of Middle Eastern (Arab) society which was renewed and continued by Muslims and then attributed to the Muhammad. Schacht said, the sunnah of the Prophet was not fully translated into the hadiths of the Prophet Muhammad separately. The Tabi'in version of the hadith is considered more complete than the hadith of the Companions so that its existence is doubted. Researchers in writing use a type of library research, which is to collect material in the form of scientific papers with literary research objects to solve problems, especially focusing on a comprehensive study of related literal data. The results of this study indicate that Schacht's view of sunnah states that sunnah does not originate from the Prophet but is a tradition adopted from pre-Islamic times. Meanwhile, according to hadith experts, as-sunnah and haqul hadith are sure that they came from the Prophet, not from outside Islam, so that it can be seen in the substance of the hadith and as-sunnah which are never the same as the contents of other books. Hadith and sunnah are very much in accordance with the values ​​and rules in the Koran. The position of the Prophet has a role as a legislator based on God's revelation, not following the traditions and customs of his forefathers.

Islam and Multiculturalism in The Charter of Medina (Socio-Historical Studies)

Multiculturalism becomes an interesting study material when related to the issue of pluralism in the various social life of Muslims. This paper will examine the relationship between Islam and multiculturalism with the consideration that Islam as a doctrinal system derived from God's revelation, sometimes clashes with the development of the socio-cultural context of its adherents. The main problem of this study is how the multiculturalism of the Muslim community in the Prophet is reflected in the Medina Charter. This study aims to map the pattern of multiculturalism in communities in Yathrib city of Medina. The study was conducted with historical methods and socio-cultural approaches. This study found the following patterns of multiculturalism: First, the Muslim community in the period of the Prophet in Medina based on Arab culture, grew up with patterns that were accommodating to forms of racial, religious, and 'ashabiyyah qabailiyyah diversity. Second, the pattern of the Muslim community that developed during the Medina period encouraged the growth of Muslim acculturation of non-Muslim communities to strengthen the integrity and integrity of Madinah society. Third, the pattern of multiculturalism is more evident as the reality of pluralism in Muslim societies is shown by the role of interfaith and racial communities.

Christian Engagement with Ewe Culture in Ghana: A Dialogue

The issue of gospel and culture has been in contention since the inception of Christianity and its expansion into other environs outside the Jewish nation Israel. As Christianity left its comfort zone in Jerusalem, it needed to engage with different cultures and give relevance of the good news to people that were alien to the Jewish culture which was a national religious culture. Using the comparative and dialogical approaches, this study thus, discussed some religious and cultural practices of the people of Agave in Ghana and how these help in demonstrating the true revelation of God in the person of Jesus. The study found that all the religious and cultural practices have prepared the hearts of Agaveawo for the gospel of Jesus. All the practices were towards the aspirations of forgiveness of sin, well-being, productivity, peace, victory over death and dark powers and agricultural productivity. The individual responses strengthen the argument that what the traditionalists sought in Dzawuwu, amawuwu and Trᴐkosi systems, one can find in Christ. The study contributes to the agenda of developing and articulating Christology in African theology and Christianity. Keywords: The Gospel, Christian Engagement, African theology, Culture

Al-Quran Digitalization: Adolescent View on the Value of the Digital Al-Quran Application

This study analyses and explains the boundaries between the sacred and profane in digital Al-Quran applications contained in smartphones. This research uses an ethnographic approach. The research study subjects were Muslim teenagers who use digital Al-Quran applications. The results showed a difference in the treatment of Muslim teenagers using digital Al-Quran with the Al-Quran in the form of manuscripts. The existence of a digital Al-Quran makes its sacred value disappear due to the rites, ethics and prohibitions attached to it. In addition, some digital Al-Quran applications bring up advertisements and notifications that interfere with the user's focus on reading them. The development and convergence of the media have made secular values into the Al-Quran and finally eliminated the sacred value of the Al-Quran itself with the loss of the rituals attached to the Al-Quran. The results of this study indicate a novelty, namely that Muslim youth simplify the use of digital Al-Quran applications compared to manuscripts considered more sacred as God's revelation. This shows that modernisation has also bulldozed sacred religious institutions. So, this study criticises the theory of Emil Durkheim and Antony Giddens regarding sacred and profane contexts. Novelty in this research, namely that Muslim youth simplify using digital Al-Quran applications compared to manuscripts considered more sacred as God's revelation. This shows that modernisation has also bulldozed sacred religious institutions. So this study criticises the theory of Emil Durkheim and Antony Giddens regarding sacred and profane contexts. Keywords: Digital Al-Quran, profane, rite, sacred, tradition.