Manifestation Of God Research Articles

Kebangkitan sebagai Manifestasi Kuasa Allah: Pendekatan Historis-Kritis terhadap Matius 22:23-33 dalam Kontras Keyakinan Yudaisme Reformasi dan Kristen

This study aims to analyze the concept of resurrection in Christian and Reform Judaism beliefs, emphasizing that resurrection is a manifestation of God's power over life and death. The study contrasts the Christian belief, which regards resurrection as an integral part of faith, with the Reform Judaism view, which generally rejects resurrection as a literal fact. Using the Historical-Critical interpretation method and a qualitative approach, this research analyzes Matthew 22:23-33 through inner-text and inter-text approaches to reveal its theological meaning and context. The findings show that resurrection is not merely a theological doctrine in the Christian faith, but also serves as evidence of God's power over life and death, aligning with the belief that those who die in faith in God will be resurrected. In conclusion, this research makes a significant contribution to the theological understanding of resurrection, highlights its distinction from Reform Judaism beliefs, and reinforces the role of resurrection as a key element in Christian faith.

Upacara Melasti dan Simbolisme Dewa Cili

Melasti Dewa Cili is an expression of gratitude to Ida Sanghyang Widi Wasa for having obtained abundant agricultural fruit through rainwater that comes from sea water. The purpose of this study is to study the Melasti ceremony and symbolism of the Chilean gods: Exploration of spirituality in Hindu Kutuh traditional village, South Kuta, Badung. This research uses a qualitative approach with data collection is observations, interviews and documentation, data collected are analyzed descriptively interpretatively. The results of research show that (1) the Chilean word God consists of two words namely God and Chili. The Sanskrit word God is the root of the word div which means light. God means the sacred light Ida Sanghyang Widi Wasa or manifestation of God. In the village of Kutuh, the symbol of the goddess of Sri was made of a padi tied filled with a Bali Hindu wreath called the Cili God. (2) The purpose of the wages is as described above but the worship of the gods of Cili has more meaning than the expression of gratitude because the Lord Almighty the people have obtained abundant harvest/products of agriculture through the rainwater whose source is the sea. (3) The series of wards of the Gods of Cili include: (a) melis, melasti, mekiis which means the wards in Hindu religion that are generally aimed at purifying themselves inherently and internally; (b) nyejer means upholding, the qualities of God that exists in the human being; (c) masinah means light, bold, sure; (d) century war means the life of man visiting the Tri Kona: utpati (birth), sthiti (living), and pralin (death); (e) maprani means paying wages as an expression to the feelings of Gods.

God in Awe and Intimacy: Jewish and Muslim Perspectives on Understanding and Pronouncing the Name(s) of God and its Relation to the Humanitarian Crisis

The concept of God is essential for both Jews and Muslims. Instead of using the terms Judaism and Islam, this study considers the terms Jews/Jewish and Muslims as more proper to focus on human beings as the subject of religion who are open to dialogue and change. Loving God’s creations is a process of loving the Creator. Thus, this study tries to connect Jewish and Muslim understanding and belief in God’s Names and its implications for their actions concerning the humanitarian crisis, especially today’s Israel-Palestine relationship. This study applies the content and comparative analysis of the texts (documents, videos, and pictures) related to the issue, along with the teachings of Isaac Luria and Mulla Sadra. In addition, a phenomenological approach is also used as it leads to an effort to understand religious thought and behavior from the point of view of the religious person. This study revealed that how humans understand Divine Names is manifested in how they treat each other. As human beings are the best manifestation of God, how we see, treat, and interact with others reflects our understanding of God’s names and vice versa. God’s names are all beautiful. Therefore, those who believe in God will do good to themselves, others, and the universe.Contribution: This study provides insight into a correlation between one’s beliefs and actions among Jews and Muslims. One’s actions reflect one’s understanding of God and vice versa. Also, how we can try to stay physically, mentally and spiritually strong amidst the happening conflicts and chaos through the reflection on the topic.

Injil Menurut Ulangan 6

The Old Testament is the word of God, the statutes and laws of God, specifically in this writing is Deuteronomy 6. The research question is how is the gospel in Deuteronomy 6? This is also the purpose of this study, which is to explain the gospel or good news according to Deuteronomy 6. Editorial criticism is done by looking at the theology or ideology of the editor or writer. Through this, an interpretation of the text will be made. A redaction of the Deuteronomy 6 text will be made to look at the editor's inserts or additions. This type of research is biblical by using redaction criticism. God's statutes or laws are God's grace given to His people. It is a manifestation of God's fellowship with His people.

The Christian Faith as Knowledge of the Truth and Love

God’s truth is not at odds with love. 1 Corinthians 13:6 tells us that love rejoices in the truth. Most people would say that truths about God’s love, mercy, and forgiveness are loving. But they do not always understand that God’s commands summaries what love is. The knowledge of the truth and love is indispensable to the Christian faith. As it were, the Christian faith is not just a function of an intellectual assent to some set of doctrines about particular religious beliefs. Instead, it is a personal encounter with God, who is truthful and loving. In Jesus, we have the full manifestation of God. Jesus Christ, as God, is truth and love personified in this wise. Thus, the Christian faith becomes that personal conviction of an intimate encounter with Jesus Christ, himself, the truth and love of God. In this article, we shall explain the concepts of truth and love. In doing this, the concept of knowledge, the hermeneutics of truth- the logical truth and the revealed truth; the hermeneutics of love, love as a theological virtue, and the Christian faith as knowledge of the truth and love shall be considered.

‘천사적 결합(Angelical Conjunction)’: 17세기 뉴잉글랜드 식민지 사역자-의사(ministerphysicians) 의 의료 활동에 대한 고찰, 1620-1720

Many ministers in early colonial America served concurrently as physicians. Drawing primarily on surviving medical literature, this study examines the medical theories and practices upon which minister–physicians in the New England colonies relied. While the vast majority of minister–physicians were “unauthorized” and had not undergone “orthodox” or “regular” medical training, their “angelical conjunction” as minister– physicians played a significant social role and filled a health care void in the colony. In seventeenth-century New England, both Galenic and Paracelsian medical theories and treatments coexisted and converged, competing with one another and influencing both physicians and the general public. These two philosophies not only provided a theoretical background for understanding disease and medical practices but also encompassed religious discourse. New England colonists regarded disease as manifestations of God’s “divine judgment” and, as such, believed that caring for the soul as well as the body was the key to preventing and remedying physical ailments. In addition to scripture, minister–physicians relied on supernatural practices such as astrology, witchcraft, and magic to determine pathological causes and select appropriate medical treatments. They also tended to practice herbal medicine rather than surgery for healing. During the English Civil Wars (1642–1651), medicine served as an alternative income for some unsettled British ministers whose lives had been rocked by religious and political strife. Medical practitioners were in short supply in the New England colonies; therefore, it did not matter whether physicians had undergone formal or “orthodox/regular” medical training. At the patient’s bedside, neither medical expertise nor religious sincerity was more important than the ardent social desire to alleviate both spiritual and physical suffering.

Comparative Study of Al-Ghazali and Ibn Arabi's Theodicy Thoughts About Divine Love

<p><em>This research discusses the Covid-19 virus as an example of a case of suffering from the problematics of Theodicy, because Covid-19 has claimed lives, suffered economically, socially and academically, so that it appears that God is not all-just, not all-loving and not all-merciful. This research is qualitative research using descriptive analysis methods and comparative methods. This type of research is a literature review (Library Research) which uses a philosophical approach, and uses theodicy theory in the Covid-19 case. Primary data sources in this research include the works of Ibn Arabi, namely "al-Futuhat al-Makkiyah". Meanwhile, in Al-Ghazali's work, namely "Ihya Ulumuddin" part "Al-Mahabbah wa asy-Syauq wa al-Uns wa ar-Ridha". The results of this research are that Ibn Arabi and Al-Ghazali both answered that the Covid-19 suffering incident that was revealed by God to humans was not a form of wrath or punishment from God so that He is claimed to be God who is not Most Just, Not Most Merciful, and not all-loving, but as a manifestation of God, all-good, all-just, full of love and affection for His servants. However, the two have differences, namely in their path (the focal point of thought), Ibn Arabi's thinking which has a Sufistic pattern, namely on the basis of "Divine Love" with the focal point of adhering to the unity of existence (Wahdat al-Wujud). Meanwhile, in Al-Ghazali's thought, the style of his discussion is more Sufi in nature, namely on the basis of "Divine Love" with a focus on knowledge of God.</em></p>

Abu-Sahl al-Masihi (960-1010 AD) and His Description of the Heart

Since the Old Testament era, medicine has drawn scientists from around the world. Persian physicians have played an undeniable role in the advancement of medicine worldwide and their books have been taught as medical textbooks in the East and the West for years. In the Islamic Golden Age (9th to 12th century AD), Abu-Sahl al-Masihi (960-1010 AD), was one of the great Persian scholars contemporary to Avicenna and Al-Biruni. He wrote several valuable works on medicine, philosophy, mathematics, and astronomy in Arabic. The two books titled Al-Mia fil-Tibb (Book of the Hundred [on Medicine]) and Ezhar al-Hekmat Allah Ta’ala fi Khalgh al-Ensan (Manifestations of God’s Wisdom in the Creation of Mankind) also known as Tashrih Badan al-Ensan (Human Anatomy) are among his important works in medicine. Particularly, in Tashrih Badan al-Ensan, Abu-Sahl detailed the structure and function of each organ within the human body. On heart anatomy, he presented interesting, and even innovative views. Despite the significance of his views on medicine among physicians of the Islamic era, his works have failed to be translated into Latin or other languages for unknown reasons, leaving him veiled in academic spheres. This paper aims to describe Abu-Sahl al-Masihi's opinions on heart anatomy.

Rahmat dan Bencana dalam Al-Qur’an

There are verses about grace and disaster in the Al-Qur'an, one of which is in QS. Al-Ahzab: 17. But these two words (grace and disaster) many people still misunderstand its meaning. For example, when someone has an amputated hand. Having an amputated hand is poor, but behind this accident, there is grace behind it. If people lack understanding, people will always think badly about what happens. Things like this make the author raise the theme of Grace and Disaster. Hamka with his Al-Azhar Tafsir used as the primary reference. Based on this description, a problem formulation can be taken as follows: How is Hamka's interpretation of grace and disaster in surah Al-Ahzab: 17 in Al-Azhar Tafsir? And what is the relationship between grace and disaster in improving the quality of life in this world and the hereafter? This research is a library research. According to Hamka, the research results obtained from research on grace and disaster in the Al-Qur'an and grace according to Buya Hamka in Al-Azhar Tafsir is a manifestation of God's love for His servants that radiates to charity and deeds until one day he dies with husnul khatimah. Meanwhile, according to Buya Hamka, disasters are divided into two, which are small disasters, such as illness, and major disasters that occur in the universe, such as earthquakes, floods, and volcanic eruptions. Buya Hamka also believes that the disasters was caused by several factors, as mentioned in the Al-Qur'an, which are the factor of human disbelief, the factor of human hypocrisy, and the factor of human disobedience.

Kebebasan Sejati sebagai Dasar Kekudusan

True freedom is an important foundation for the Church's call to holiness. True freedom is the fruit of a person's lived experience of knowing God as the highest truth and desiring God as the highest good. Veritatis Splendor, an encyclical by Pope John Paul II on truth and freedom, emphasizes that human freedom does not have an end in itself but is always dependent on divine truth. This is shown in the attitude of obedience to the law of God, which is a manifestation of God's love and wisdom. Conscience plays an important role in human obedience to God because it is there that a person meets God personally. True freedom is then revealed in moral actions in everyday life where each person is called to imitate the act of martyrdom as moral perfection. The encyclical itself states that martyrdomis a prominent example of the Church's holiness.

Ibn ‘Arabī on Divine Atemporality and Temporal Presentism

Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240) is arguably the most influential philosophical mystic in Islam. He is also a presentist. This paper responds to the arguments of contemporary philosophers, Norman Kretzmann, William Lane Craig, Garrett DeWeese, and Alan Padgett, who argue that divine atemporality and temporal presentism are incompatible, through the temporal ontology of Ibn ‘Arabī. Ibn ‘Arabī asserts that all entities in the universe are loci of manifestation of God’s most beautiful Names. These divine Names constitute sensible reality. The principal response of Ibn ‘Arabī to the arguments of contemporary scholars is that the divine Names as they are manifested in the cosmos cannot be conflated with the divine Names as they are in themselves, which, in turn, cannot be conflated with God in His numinous essence. This allows him to simultaneously maintain the atemporality of God and temporal presentism.

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.

Konsep Penciptaan Manusia Dalam Perspektif Ronggowarsito


 
 
 
 Each faith has its own belief in the process of human creation, and this research will discuss the concept of the creation of the first human in Ronggowarsito's view by reviewing a few stories written in the Paramayoga fiber. This research aims to show the practice of the concept of human creation with the concept of Wihdatu-l-wujud or Manunggaling Kawulo Gusti and to review the concept of the creation of the first human from the perspective of the Javanese poet Rg. Ronggowarsito. The method used in this library research is qualitative analytical descriptive using a text approach model as well as a philosophical and historical approach. From this research it can be concluded that Ronggowarsito concluded that humans were created with seven dignities which at the end point are a manifestation of God and his servants and this is what is called the Manunggaling Kawulo Gusti concept. In the Paramayoga fiber, it is told about Adam as the first human with many very strong syncretic manifestations between Javanese, Hindu and Islamic traditions. From this mixing, a practice emerged from the concept of human creation in Ronggowarsito's view.
 Keywords: Ronggowarsito, Human Creation, Java.
 
 
 

Tanggung Jawab Misioner Guru Kristen Dalam Dunia Pendidikan

Education is an important part of the Christian mission because the Lord Jesus himself emphasized it in the Great Commission as a command that must be carried out. This task is for all Christians who are responsible for transmitting God's truth from generation to generation through teaching. The aim of this research is to focus on Christian teachers as a profession and part of all God's people, who are allowed to be preachers and teachers of God's truth to sinners. The hope is that Christian teachers will not only act as professional workers, but more than that they must carry out their missionary duties as a manifestation of God's call to them. The research method used is the library method. The results of this research are that teachers are a noble task because they carry out the main responsibility of the church, namely education as part of the mission. In this regard, the status as a Christian teacher is God's call which confirms his missionary function and responsibility, namely bringing students or students to the knowledge of the Lord Jesus Christ.

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.

The role of human beings as Caliphs in preserving nature

Islam is a comprehensive religion that encompasses all aspects of society's life, including social, economic, political, cultural, and environmental dimensions. The environment is regarded as a manifestation of God's greatness, containing pearls of wisdom bestowed upon human beings to make them realize that everything is under the control of God (Allah SWT). However, the balance of nature can be disrupted by excessive exploitation caused by human activities. This is evident in various contemporary environmental issues, particularly in terms of biodiversity and climate. As Caliphs on Earth, human beings bear the responsibility of actively safeguarding the environment. Furthermore, Islam emphasizes the implementation of responsible development and adherence to the principles of sustainability. Therefore, this study focuses on the role of human beings as Caliphs on Earth, highlighting their responsibility in conserving and preserving the environment. The study examines two main aspects, namely education and politics, that can contribute to effective environmental preservation. The research methodology employed in this study is a library survey.

Inner Dimensions of Truth: Paradigms for the Faith and Mission of Catholic Education

The paper examines the inner dimensions of truth by investigating Jewish-Christian Scriptures, Doctors of the Church (Augustine, Aquinas, and Bonaventure), and Pontiffs (John Paul II and Benedict XVI). Through phenomenological and dialogic thinking, the inner dimension of truth is surfaced as personal and interior enlightenment and divine revelation (Scriptures), as dialogical communications (Benedict XVI), as God's grace bestowing perpetual liberation (Augustine and John Paul II) as the realization that man is a manifestation of God (Aquinas), as action (Scriptures and Bonaventure) as reciprocal acts of love, justice, and the promotion of the common good (Scriptures and Benedict XVI). These inner dynamics serve as a framework of Catholic education, teaching the notion of truth according to its faith and mission, establishing a Divine – human relatedness and an initiation process. Truth is bestowed, and humans are encouraged to accept and present themselves to Truth.

Познание целостности мироздания в философии исихазма

The present article discusses the epistemological and ontological foundations of such a prominent Orthodox teaching as Hesychasm. It is emphasized that true knowledge, according to the worldview of the Hesychasts, comes through deep inner experience and contact with the divine presence in the heart. Though God is un-knowable in essence, His actions and energies can be realized and perceived through human experience. The Hesychasts taught that created nature can be reunited with the godhead through the perception of uncreated energies, which are the manifestation of God’s presence in the world. The synergy of God and man leads to their meeting and communicating in prayer, which is a crucial step on the path to the deification of man. The author of the article concludes that at present Hesychasm remains an important component of spirituality and culture in Russia, and certain Hesychastic practices are still relevant in terms of human psychological experi-ence and the search for personal integrity.

Исторические формы интерпретации модального типа целостности: ересь монархиан-модалистов и образ Святой Руси

The article considers two variants of interpretation of modal-type integralities. The first is represented by the heresy of the monarchists modalists and Savellians, which was widespread in the era of triadological disputes (the 3rd century). The denial by its representatives of the trinity of God and the recognition of the absolute identity of the natures of God, the Father and the Son, are considered not in the aspect of the history of triadological disputes but in the light of the interest of modern philosophy in the study of the modal type of integrity. The Sabellians make the definitions of God dependent on the ontological and anthropological conditions in which the experience of the epiphany and knowledge of God take place: God Himself determines His semantic aspects in each case, limiting Himself and setting the measure, form, and method of his manifestation in the world through revelation. The manifestations and definitions of God form a unity of a special type. Accordingly, statements about God necessarily turn out to be modal, since they speak of the Father, the Son, and the Holy Spirit not as coexisting and consubstantial divine personalities, but as three modes (consistently realized forms) of the manifestation of God as One. Using the example of the image of Holy Russia, it is shown that the use of a modal approach in relation to phenomena endowed with the status of the sacred has become entrenched in Christian culture. They are produced by religious consciousness as initial spiritual wholes, which, however, are not directly given but are revealed under certain conditions in historical reality through their many forms (modes). Each of the forms carries the "nature" or essence of the original integrity; however, in their real existence, these forms (modes), having a single source, are still separate entities with different functions and goals, with their own history, spatial location, time frames, etc. At the same time, the original integrity, manifesting itself in each of its modes, is not their summative unity and cannot be "assembled" from them as from parts.

Asceticism as Renouncing and Embracing the World in Ibn ‘Arabī’s Radical Metaphysics

Asceticism or renunciation (zuhd) is generally viewed as turning away from the world and all it has to offer in order to connect to the divine. The well-known mystical theorist, Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240), adds a denotation of asceticism to this conventional definition. Ibn ‘Arabī argues that the impetus for the creation of the cosmos was the divine wish to be known by something other than Itself. As the fulfilment of this wish, the universe is nothing but a manifestation of the cataphatic aspect of God described as His ‘most beautiful Names’ (al-Asmā’ al-ḥusnā) in the Qur’an, which is not God as He truly is in His apophatic essence that can never be comprehended, much less manifested. This means that there are two forms of asceticism or connecting to the divine: one is to assert God’s transcendence and His true apophatic nature by renouncing the world, while the other is to emphasise His comparability by embracing the world as a manifestation of God’s most beautiful Names. Ibn ‘Arabī presents the world-renouncing form of asceticism through the chapter of Prophet Idrīs in his most popular work, Fuṣūṣ al-ḥikam, and he presents the world-embracing from of asceticism through the chapter of Prophet Ilyās. He then combines both forms of asceticism in the chapter of Prophet Muḥammad.