Light Of God Research Articles

Idolatry and Mystery

Abstract This article contrasts the accounts of mystery used to combat idolatry found in the theology of Karl Barth and in contemporary apophatic theology. It describes Barth’s account of mystery as distinctly Protestant in its soteriological nature and basis in contrast to recent apophatic accounts of mystery based on the doctrine of creatio ex nihilo. These divergent theologies of mystery—as either light or darkness based on different dogmatic res—ultimately reveal contrasting commitments in the doctrine of God. For both, Jesus Christ is the light of God’s gracious revelation. However, the movement in apophatic theology is from the light of Christ to the mystery of divine darkness, while in Barth’s theology Jesus Christ is the luminous mystery of God that dispels the Deus absconditus. This article argues that idolatry is better counteracted by Barth’s positive concept that mystery is grace and filled with content in Jesus Christ.

Superioritas Yesus Kristus dan Aplikasinya dalam Gereja Masa Kini dalam Surat Ibrani

The divinity of Jesus Christ is often questioned and debated by certain circles, both past and present. The letter to the Hebrews describes Jesus Christ as the light of God's glory and the image of God's own being. Jesus Christ is the Son of God, who will possess all things that are revealed to be God, and atone for the sins of mankind, is the main channel of revelation, which is higher than the prophets and angels. The description of Jesus as the Great High Priest in the letter to the Hebrews (Hebrews 4:14-16). Priesthood Superiority of Jesus Christ built on the Melchizedek typology. the writer of Hebrews finds congruence between Christ and Melchizedek. Typological results prove that the priesthood of Jesus Christ is superior to the priesthood of Levi, where Christ is a greater priest than the priest of Levi and he himself has been replaced; and only His priesthood can draw sinners closer to God and communicate with God. and the only perfect and final priesthood can offer the atoning sacrifice, once and for all. In Hebrews there are several warnings that also relate to followers of Christ today. We are warned not to waste the salvation that has been handed down to us. Jesus Christ is already seated at the right hand of the Father, and because He will defeat His enemies and establish His kingdom, and we inherit that victory of salvation. We must hold fast to our faith to the end.

Theological Counsel in the Early Quaker Movement

Early Quakers have not typically been noted for their espousal of political counsel. This article proposes that its cohort powerfully made the case for the ‘counsel of God’ in politics. This counsel was, perhaps paradoxically, both intensively inward, deriving from the light of God within, and universalistic and external, given that counsel could emanate from any individual. This was distinct from most contemporary applications of conciliar rhetoric, although some conceptual and practical similarities are considered. This article explores, finally, the diversity of seventeenth-century conceptions of theological and political counsel alongside that of the Quakers, suggesting further directions for research.

"Earthly Angels and Heavenly Humans: revisiting gender in Christian Anthropology"

In the late modern era, many conventionally accepted issues have been challenged by various political agendas, secularized categories, and social ideologies. One of these fundamental issues is the understanding of the human body and its role and destiny. This issue is at the core of defining gender. The rising popularity of ideologies about gender fluidity has been seeking to obliterate difference in gender, transform the body, and refashion gender roles. However, in Orthodox theology, the God-given roles, qualities, and functions of human beings ought to lead to one essential calling: holiness. Diverse living experiences of human beings, married and single alike, point to a greater mystery beyond cultural and social differences and technological advances. All Christians, regardless of gender (male or female) and status (married or single), are invited to become earthly angels and heavenly humans. This paper revisits various patristic views on the body in both its protological and the eschatological dimensions and its impact on gender. It also analyzes the implication of the patristic understanding of Christian anthropology and its impact on today’s gender ideologies. It attempts to present anthropology from the experiential life of the Church, taking into consideration that postmodern thought doubts all metanarratives. It draws on various living models of Christians, whether male or female, who are icons of divine faces reflecting beauty and light of God’s glory. These models express the Divine mystery of how the power of the Holy Spirit inhabiting the human beings in body and soul transfigures them in Divine Light and renders them earthly angel, without losing their gender identity.

The Church, family of God in Africa, to the challenges of global modernity

In the current context of the deep crisis within Roman Catholicism, has really been put to the challenges of the Gospel the Church, a family of God? Doesn’t the African ecclesiology of the family of God run to the challenges of global modernity? If African bishops recognize the theological relevance of this paradigm for pastoral care and catechesis, how can this paradigm help to solve many questions such as the celibacy of priests in Roman Catholicism, the problem of marriage for all or homosexuality in the Church today, and that of remarried divorcees? The Church, Family of God, the community of love, leads to hermeneutics that in Africa it must become Light of God and Light of men in the midst of our world in the making. It is by accepting to be the Lord’s Easter that she can enter modernity and assume it, that she can embrace all sinners. It is a Church of sinners saved by Christ, anointed of God.

You be a Mensch. Der ›Homo ethicus‹ in der hebräischen Bibel und in der jüdischen Tradition

In his contribution, Krochmalnik describes the understanding of homo ethicus from the perspective of the Jewish religion. He emphasizes the importance of man being made in the image of God in Jewish theology and tradition. As a creature of God, man is clearly subordinate to God, but as his image he is in a certain way equal to the Creator. Ultimately, according to this understanding, man is neither completely equal nor completely different from God. Rather, as a reflection of God, man is a shadow, which without the light of God is an insubstantial image. The author makes it clear that according to the Jewish religion, Adam, the first man, was created perfectly from the moment of his creation and therefore does not need to be perfected. However, people are considered »corruptible«, i. e. they very quickly deviate from the right path; but even if he falls deeply, his likeness to God will remain. According to this belief, even a criminal or murderer does not lose human dignity. According to the author, human beings move in a three-dimensional coordinate system consisting of their biological, social and spiritual characteristics. homo ethicus is understood as a consequence of being made in the image of God, because a person without knowledge of good and evil would not be a worthy image of God. Therefore man should act as God would act, without wanting to be like God. If man is merciful and gracious, then he is like God. According to this understanding, sin is the exact opposite of being made in the image of God. Furthermore, man is regarded as God’s representative on earth, but as such he is »bound by instructions«. Man’s original sin is that he is not satisfied with this position. Man is a symbol of God’s sovereignty, which exercises his world rulership on his behalf. This mandate to rule must lead to a humanization of the earth, because ultimately man is responsible to God.

La teología nupcial en el pensamiento de san Agustín. “La belleza de la unidad”

Augustine presents the unfolding of the nuptial mystery as a unitary tapestry on which the image of the Wedding of Christ-Church gradually emerges, and also its fulfillment in the Love of the man for the woman. The event of salvation is a nuptial mystery, the fruit of which is a new creation, through the participation in Christ’s Trinitarian communion. Every faithful can receive this gift which brings the mystery of the risen Christ back into life. This circularity of the Trinitarian, Christological and anthropological layers of the mystery, find their point of convergence in the caritas. What Augustine synthesizes in an original way is this dynamic relationship, that is based in the circularity of the layers, through the role of the Spirit. The gift of charity founds unity in communion, being one and one body only in Christ. Thus, the Christians, thanks to Eucharistic and sacramental unity, become ‘members’ of the one Church-Bride, in which all form one Body. Marriage and virginity reveal themselves to be the two dimensions of the journey that human love takes, guided by the Spirit, to reach the fullness of divine love. Thus, in the ‘we’ of love, the divine ‘We’ is made present, and through “living in love” “the light of God” enters into the world.

Dialektika Islam dan Ilmu Pengetahuan Studi Waḥdat al-‘Ulūm Menurut al-Ghazali

Abstract: The dichotomy of sciences caused both the positive and negative effects for development of civilizations; such as poverty, economic colonialism and dehumanization. Therefore, the unity of sciences is an interesting and important to be discussed for developing a new and prosperous civilization. This paper discussed the unity of sciences according to Imam al-Ghazali (d. 1111) and its urgency to the issue of human life. For al-Ghazali, science must be unified in the aspects of ontology, epistemology, and axiology. These three aspects of knowledge united in one entity; such as three angles in a triangle. From the pespective of ontology, knowledge comes from God and cannot be separated from God, so all sciences are commendable. Epistemologically, the nature of science is the light coming from the illumination light of God. Science can be obtained by optimizing the function of reason and through revelation or inspiration. The validity of science is depended on how and sources used to obtain it. Knowledge is not for knowledge, but knowledge for human prosperity. To realize the concept of the unity of sciences it is needed a hard work, patience and many-stage processes; namely equal treatment on scientific and religious knowledge, dialogue, integration and interconnection between science and the end is the unity of sciences.

Pranayama Sebagai Sains Spiritual

<p>'Pranayama' consists of: Puraka which is entering the breath, Kumbhaka which is holding your breath, and Recaka is exhaling. But from the essence of pranayama is the ability to take and manage prana especially by using breath. In spiritual life, Pranayama's role depends on the individual. They feel that by asking for Protection, Peace and the Light of God they can change their nature and purify their lives as effectively as possible by doing Pranayama. The only breathing exercise that a spiritual candidate needs is to try to breathe pure. Control over the flow of prana in the vital body which calms the mind and limits the thought process, which is an important introduction to spiritual exercises. In the text of yoga sutra patanjalai pranayama is explained in the shadana padha sutra 49 which explains what the meaning of pranyama, sutra 50-51 describes the practice of pranayama, In Yoga Sutra, Patanjali describes pranayama as a process where they can break their subconscious breathing patterns and make long breath, subside, and smooth. The subconscious breathing pattern of some people is not easy and smooth; They tend to be tense, superficial, and erratic. Pranayama can also be practiced through java pranama, pranyama also has many techniques to practice pranyama, spiritual seekers get peace of mind. As long as some breathing techniques are slowed down and the strength of the exhaled air decreases. The well-known breathing techniques teach how to activate, stimulate energy that makes a person feel calm, relaxed, and comfortable. The purpose of pranayama is to reduce the speed of breathing / slow down breathing, Prana will be calm with a slow / slow breathing process. The mind will calm down, When breathing activity decreases, the activity of the mind will decrease, Between mind and prana are the senses.</p><p><strong><br /></strong></p>

“YEST” GORODA, V KOTORYYE NET VOZVRATA…” (VARIATIONS ON THE THEME OF EXILE)

“YEST” GORODA, V KOTORYYE NET VOZVRATA…” (VARIATIONS ON THE THEME OF EXILE)

The Throne of God as a prototype of primacy in the Church and in creation

This study emphasises the cosmic dimensions of the Church understood as the Throne of God, analysing its understanding in this way by the great writers and thinkers of the ancient world, for example, Philo the Alexandrine, Saint Dionysius the Areopagite and Saint Irene of Lyon. The reconstitution of all the cosmological contexts and understanding of the Throne of God inspired by the texts of the ancient authors is opening a very interesting perspective over the existence of the Church as a cosmic Throne of God and reassembling of all the heavenly and intelligible creations sustained and vivified by the primal light of God transmitted in this way towards the lower degrees of the heavenly angelic and churchly hierarchy. Thus, the real source of primacy in the Church is originated, as Saint Dionysius pointed out, in the primal light of God poured over the Church. The Church as the Throne of God helps to discover the real cosmic and heavenly perspective over the heavenly power and authority, the bishops of the Churches are called frankly by God from the beginning (Rv 3:21).

تأملات فی سورة القیامة دراسة تحلیلیة

ملخص البحث إن القرآن الکريم نور الله في خلقه وسر هدايته لعباده ، وهذا البيان الساطع والنور المبين تحدى به رب العالمين الخلق أجمعين وما زال التحدي به قائم إلى يوم القيامة، وقد أخبرنا فيه رب العالمين بأمور غيبية وجعل الإيمان بها أحد أرکان الإيمان ومن هذه الغيبيات يوم القيامة ، وقد وردت کلمة القيامة في القرآن سبعين مرة في سبعين موضع فضلا عن ورودها بأسمائها الأخرى کالساعة ويوم الفصل ويوم التناد وغير ذلک من أسمائها التي تکررت کثيرا في القرآن للتذکرة بها والاستعداد لها ، وقد أقسم الله جل جلاله بهذا اليوم وبين أنه واقع لامحالة وفيه توفى کل نفس ما عملت وقبل وقوعه ستحدث أمور عظيمة کخسف القمر وجمع الشمس والقمر وغير ذلک مما لا يعلمه إلا الله . لذا استخرت الله– عز وجل- واخترت سورة عنيت بهذا الأمر ووسمت الموضوع بــ (تأملات في سورة القيامة –دراسة تحليلية) أسأل الله بکرمه وجوده أن يوفقني في هذا البحث، وأن يجعله خالصا لوجهه الکريم، وأن ينفع به ويتقبله بقبول حسن، إنه ولى ذلک والقادر عليه. ? الدکتور محمود متولى حسين الميهي Research Summary The Holy Quran is the light of God in His creation and the mystery of His guidance to His servants. This clear statement and the light shown are challenged by the Lord of the worlds, all creatures, and the challenge is still present to the Day of Judgment. The Lord of the Worlds has told us about metaphysical matters, The word resurrection was mentioned in the Qur'an seventy times in seventy places, as well as other names such as the hour, the day of separation, the day of birth, and other names that were repeated frequently in the Qur'an to remind them of it and prepare for it. Allaah has sworn that this is a reality, What worked before it happened There will be great things, such as the blowing of the moon, the gathering of the sun, the moon, and other things that only God knows. So I took refuge in God - the Almighty - and chose Surah I meant this and the subject was moderated by (Reflections in the Resurrection - analytical study) I ask God's generosity and existence to help me in this research, and make him sincere to his face, and to benefit and accept it with good acceptance, And capable of it. Dr. Mahmoud Metwally Hussein Al Mehy

The Quaker Sanctuary Tradition †

In the beginning of the Religious Society of Friends, in the seventeenth century, Quakers sought sanctuary from persecution in England and its American colonies. Later they provided sanctuary to people fleeing persecution, slavery, and war in many countries. They base their humanitarian efforts on five Testimonies and their core beliefs in the inner light of God in every person and the primacy of individual conscience. Often their sanctuary activities have led them into conflict with repressive governments and religious authorities. Their relief work with refugees, asylum seekers, and other migrants, sometimes under dangerous conditions, earned them the Nobel Peace Prize in 1947. Despite their small numbers, Quakers have continued to play leadership roles in humanitarian initiatives up to the present day. Their sanctuary tradition has now flourished for more than 350 years.

Subhuman Remainders: The Unbuilt Subject in Francis Bacon’s “Study of a Baboon”, Jan Švankmajer’s <em>Darkness, Light, Darkness</em>, and Patricia Piccinini’s “The Young Family”

Subhuman Remainders: The Unbuilt Subject in Francis Bacon’s “Study of a Baboon”, Jan Švankmajer’s <em>Darkness, Light, Darkness</em>, and Patricia Piccinini’s “The Young Family”

The light of God: Notes on the visual economy of drones

The frontispiece to the Jesuit priest Guilielmus Gumppenberg’s book Atlas marianus, first published in 1657, illustrates a story of the miraculous transport of the Virgin Mary’s house in Nazareth to Loreto, Italy.[2] Originating from the latter half of the 15th century, the story tells how some 200 years earlier, after the retreat of Christian crusaders from the Holy Land, angels airlifted the building from Palestine and carried it over to the town in the Italian Marches. The engraving shows a team of angels transporting the Virgin Mary’s humble dwelling to its destination. Beams of light emanate from the bottom of the house, which is covered by images of the Madonna with the Christ Child. The Mother of God herself is seated on the roof, holding Baby Jesus in her lap and gesturing toward the pictures on the roof of the house as well as in the heavens. Mediator between the heavens and the earth (mediatrix caeli et terrae), she radiates divine light and casts her presence onto the terrain below through her images.

The Impact of the Qur'an on Twentieth-Century Urdu Poetry (in Arabic)

The twentieth century was witness to two major poetic personalities on the Indian literary scene, both of whom were inspired by the message of the Qur'an: Khwaja Alfat Husayn Hali (d. 1914) and Muhammad Iqbal (d. 1938). In his Musaddas, Hali versified the rise and fall of Islamic civilisation, and through his poetry he sought to inculcate the teachings of the Qur'an in the hearts of the Indian people. As for Iqbal, he presented his Islamic philosophy through the medium of Urdu poetry, referencing Qur'anic stories, verses, and teachings in works such as Baange-e-Dara and Baal-e-Jibrail. This article seeks to analyse the Qur'anic imagery that features extensively in Hali's and Iqbal's poetic works. The Musaddas, for example, speaks of the Muslim confraternity enshrined in the Qur'anic verse, You were enemies of each other but Allah aroused a sense of fraternity in your heart and you became brothers (Q. 3:103). Similarly, Iqbal's Shikwah and Jawāb-e-Shikwah are full of Qur'anic similes, metaphors, and images, as well as references to various prophets, including Moses, Abraham, and Muḥammad. Thus, Iqbal enlists the verse God is the Light of the heavens and the earth (Q. 24:35), for example, to show that man attains enlightenment because of the Light of God which is cast upon each and every object in the universe.

Die skoolorde van Genève 1559: ’n Basis vir ’n gereformeerde skoolorde

The school order of Genève 1559: A basis for a reformed school order. Calvin and education are synonymous. Apart from his written legacy, which speaks of his intense love for education, he endeavoured to put schools in place where young people could be educated in the ways of the Lord. This was not only in the curriculum, but also in the way it was presented and the teachers who presented those lessons received special attention from Calvin. The light of God’s Word is shed over everything. This article shows how, given his own historical background and the tools available to him, he tried to develop a school system in the city of Geneva where children could be educated in accordance with the promise of their parents at their baptism. The school order of Geneva (1559) in conjunction with the Genevan Church order (1561) gives us insight in the doings and thoughts of Calvin on education. I hope to indicate some lines that could be of use in the present dialogue on educational matters. Sadly, the way Calvin set up a system for education is no longer evident in schools. Isn’t there an urgent need for a well-defined and fundamental school order amongst all the school policies and rules? This question will receive attention in the article.

The Manifestation of Fireand Lightinthe Icons of Mir-Heidar’s Miraj Nameh

According to the bases of the art if the East, the artist tries to manifest the absolute essence of God in his artistic works, and the imaginary motifs and forms depicted in his works narrate the light of God. In principle, the artist is not bound to imitate nature and uses symbol to represent the metaphysical universe and its existing truths. Symbol represents a transcendental reality embracing deep concepts, whose cognition helps to understand the substance of the Islamic thoughts and to be enjoyed of its internal beauty. Illustration and iconography of fire is the depiction of one of these symbols. Indeed, the fire painted in Iranian miniature is not the representative of fire as one of the four elements, rather a symbol of the sacredness and light of the saints of God. In this research, it is aimed the study the mystical attitudes towards light and fire in order to understand better the meanings of fire. Among the different miniature manuscripts narrating this story, MirajNameh has been selected for this purpose, since this book contains illustrations of the material world, seven heavens, paradise, and hell simultaneously. This research aims to prove that the artist has been visually aware of the different types of fire and light, although it cannot be claimed that he was fully informed of the mystical meaning of such distinction. It is however clear that this attitude followed in the visual tradition of Iranian bookmaking is of great significance.

Charles Webster, Paracelsus: Medicine, Magic and Mission at the End of Time (New Haven: Yale University Press, 2008), pp. xiv + 326, £30.00/$40.00, hardback, ISBN: 978-0-300-13911-2.

Charles Webster, Paracelsus: Medicine, Magic and Mission at the End of Time (New Haven: Yale University Press, 2008), pp. xiv + 326, £30.00/$40.00, hardback, ISBN: 978-0-300-13911-2. - Volume 55 Issue 2

A homiletic reflection on the theological aesthetics involved in picturing God in a fragmented South African society

This article investigates the problematic field of authentic speech in a fragile South African society where the imminence of shattering fragmentation is often addressed either by aggravating hate- speech or pacifying speech that seems to lack the will to come to terms with the full implications of the issues at hand. We attempt to reflect on the possibility of authentic speech in this context by picturing God and his purposeful presence in our fragmented world; speech that reflects and acts out the implications of what is observed in the revealing light of God`s living Word. In addressing the research problem the following aspects are researched: (1) we briefly reflect on the theological aesthetics involved in picturing God through the eyes and acts of faith, (2) explore the painful manifestation of fragmentation in the South African society (with poverty and HIV and AIDS as examples), and (3) attempt to homiletically speak the language of faith by picturing God in our fragmented world through the lens of the parable of the Good Samaritan. We come to the conclusion that authentic homiletic speech can only flow from a heart in which the hardened crust of perpetual attempts at self-righteousness and conservation of the own comfort-zone are shattered by the words and deeds of our Lord. It is through the words and deeds of our Lord that the preacher is enlightened to bear authentic witness to how God fuses a shattered reality and a shattered heart into a prismatic, multifaceted witness to the glory of his all-conquering healing power.