Name Of God Research Articles

‘God Protects Us’: Nationalism versus Religious representation in the US and Indonesian Presidential Speeches

Presidential speech may reflect the cultural identity of the nation. This corpus-based research investigates the religiosity reflection in the U.S and Indonesian presidential speeches to reveal the underlying values. It built the corpus from the US presidential speeches (321,508 words) and the Indonesia presidential speeches (93,419 words) It applies Wordsmith 4.0 for the data mining. The findings show that both presidents used religious-related words, particularly ‘god’. The US president has used ‘god’ in fixed expressions ‘God bless you all’ and ‘May God protect our troops’, while the Indonesian president uses the word ‘god’ including its synonym in Arabic ‘Alloh’ in a wider variety of expressions such as ‘May god bless us all’, ‘May God protect us’, ‘the almighty God’, and ‘God’s help’ and ‘Bismillah’ (by the name of God), ‘Alhamdulillah’ (Praise be to Alloh), and ‘Insyaalloh’ (God willing). However, the use of ‘god’ in presidential speeches has different underlying values: the American president demonstrates strong nationalism, while the Indonesian president shows the strong religious side of the Indonesian people. The research concludes that the US president expresses religiosity in a more implicit manner, being in line with the self-reliant attitude of American society. On the contrary, the Indonesian president expresses religiosity in a very explicit manner, reflecting a god-dependent attitude in Indonesian society.

Kajian Teori Tentang Gembalakanlah Domba Allah Menurut 1 Petrus 5:1-11 Dan Aplikasinya Bagi Hamba Tuhan

There are actions of God's servants that are not in accordance with the true meaning of service in shepherding the congregation, and the importance of the meaning of Shepherd God's sheep to be significant for the life and service of God's servants. This article aims to explore the meaning implied in the writings of the Apostle Peter about the importance of shepherding God's church, and can build the personality, morals and spirituality of the church. This research uses a qualitative approach, by analyzing various sources such as books, novels, and updates related to the topic. The results of the analysis see the importance of God's servants interpreting the call to serve God to have a positive impact on the revival of the church. A servant of God must be able to be a blessing and example in all aspects of life so that the congregation truly believes that there is a God. The contents in this article are presented to make readers especially servants of God aware to serve God wholeheartedly, not with other motivations but for glory for God's name. This research is expected to contribute thoughts for God's servants in enriching themselves to become true Shepherds for God's Sheep friends.

Il nome di dio, tra metafisica, fenomenologia e teologia. La prospettiva di Jean-Luc Marion e l’influsso di Edmund Husserl

This article presents the evaluation that Marion makes of the onto- theological determination of metaphysics and of conceptual idolatry, and the resolution that is proposed through the phenomenology of the gift. The new name of God, in the logic of this phenomenology of Marion, no longer starts from the language of being, esse, but from gift and love. “Love purifies our heart from every idol, since it alone is given and said as the name of God and yet it alone occurs in the experience of this world”. God is a Gift, is donation; he is Love, and his revelation is the saturated phenomenon par excellence which shows the impossibility of impossibility by God. In past times the dialogue of theology with other sciences and atheists was partly supported by arguments provided by classical metaphysics. The cry of triumph of nihilism calls for the very end of this metaphysics and the death of its God (Nietzsche). By what name, then, do we call God after “the death of God”, in today’s philosophical background? Also, if God is really God, how can he die? Only a God who is only a “god” can die. If metaphysics has come to its end, who will assume his task and duty? These are some questions which, following Marion’s and Husserl’s indications, we will briefly try to answer, after a short presentation of the status quaestionis.

Именуемость Бога: апофатический и антиномический подходы

The article explores the issues of the naming of God: is it possible to name God, how the name and the Named are connected, does God have his own name, is the formula "the name of God is God" acceptable for the Christian worldview? The answers to these questions are given in the article using two methods: apophatic and antinomic. The objectives of the study are: firstly, to clarify the church's view of the phenomenon of the name of God, and secondly, to compare the two ways of this clarification, designated as apophatic and antinomic. The basis for understanding apophatic theology in the work is the writings of the Corpus Areopagiticum, where apophatic can be considered as a condition of spiritual vision and mystical theology, as well an intellectual cognitive path. The result of the apophatic approach in the article is called the principle of the unconfusedly and indivisible unity of the name and the Named. This principle, applied by Russian religious philosophers to express the connection of God and His name, is found in the priest Pavel Florensky, but his philosophy is associated by researchers primarily with the antinomic method. The unconfusedly and indivisible of the name and the Named in the antinomic reading acquires the paradoxical character of two mutually exclusive statements about the Divinity and non-divinity of the name of God. Also antinomy are statements taken at the same time and in the same relation, about the presence and absence of God's own name. The study concludes with the formulation of conclusions, among which the theological acceptability of the statement that «the name of God is God» is noted.

Bruce K. Waltke and Ivan D.V. De Silva. Proverbs: A Shorter Commentary

Bruce K. Waltke and Ivan D.V. De Silva. <i>Proverbs: A Shorter Commentary</i>

New Ottoman Tombstones and Inscriptions from Izmail Fortress

In July-September 2022, during an abnormal drop in the water level of the Danube, near Izmail fortress at the bottom of the river, on a plot of 150-170×10-15 m at a depth of 1 to 1.5 m, local historians accidentally discovered three clusters of artifacts: fragments of marble tombstones, fragments of Ottoman ceramics, forged iron elements of rigging, as well as the remains of the hull of a small wooden sailboat and other finds (intact and fragmented cast iron cannonballs, bombs, and a flintlock pistol), which were more or less evenly scattered over the entire designated area.&#x0D; The purpose of the research paper is to publish and analyze the most interesting and unique complex of artifacts found at the bottom of the river, namely intact and fragmented marble tombstones, both with and without epitaphs.&#x0D; Scientific novelty. In the course of the research, conducted by the expedition of the Institute of Archeology of the National Academy of Sciences of Ukraine, it has become possible to expand significantly historical and archaeological knowledge about the history of the Izmail fortress during the late Ottoman period of its existence, mainly in the 18th – early 19th century.&#x0D; Conclusions. Thanks to a rare natural phenomenon and the attentiveness of local historians, the collection of Ottoman tombstones from Izmail is augmented with 10 marble objects all at the same time, on which there are four epitaphs. Although only one of them is dated 1749, which, unfortunately, does not extend the chronology of the known epitaphs of 1719-1756, however, the objects contain other, previously unknown historical information. On two slabs, former military men of the Ottoman Porte are mentioned – the shahid and officer Ismail Aga and the nameless janissary of the 12th Orta. From the inscription on the first of them, we learned about Ismail Aga’s father – Emrullah Çelebi, who could have been a resident of Izmail and a teacher at a local educational institution. We should also mention the slab with the names of God, which could have been the amulet of the only preserved mosque in Izmail.

LOVED TO THE END

In conclusion, with a love to the end in the Church, the Holy Spirit will “ensure that all are bonded together” in order for them to realize God's beautiful dream of families: “the will to build a family is the courage to participate in God's dream, to dare to dream with Him, dare to build with him, dare to play with him in this history, to build a world in which no one feels alone.” O Holy Spirit, may each of our Christian families recognize and commit ourselves to our greatly noble vocation, the vocation to be holy - the vocation to become the image of the Triune Family of God with a love to the end so that our family knows how to glorify the Name of God: The name we have always believed in. It's “Love”.&#x0D; &#x0D;

Pranavopasana: From the perspective of human consciousness (प्रणवोपासनाः मानव चेतना के दृष्टिकोण से)

Out of many living beings in the world, human is the only one who is able to understand his goal and try to achieve it. Apart from humans, the capacity of animals other than humans is limited only to feed and reproduce. While human capabilities are limitless, he keeps within himself the ability to understand, contemplate, evaluate and achieve countless achievements. The credit of having all these capabilities with the human goes to the consciousness of the human. Indian ancient texts Vedas, Darshana, Smritis, Puranas and Upanishads have asked to awaken, elevate the consciousness from free voice and defined consciousness as the science of spirituality in essence and to pave the way for this spiritual progress. Out of the methods used for devotion, devotion, aarti, asana, yoga, one easy method emerges in the form of worship of Pranav. Pranav is another name of God i.e. Omkar. Pranava is an anahata sound, whose descriptive expression is Om. Various scriptures describe the worldly and spiritual benefits of Pranavopasana, in which the upliftment of consciousness is the main benefit. Pranavopasana plays an important role in developing human consciousness, the relationship between these two is inseparable.

A Translation of the Arabic Duʿāʾ al-Saḥar (The Dawn Supplication) or Duʿāʾ al-Bahāʾ (The Supplication of Splendour) with Select Expository Scriptural Writings of the Bāb and Bahāʾu’llāh

This article provides a full English translation of the Du’ā’ al-saḥar or Dawn Supplication for the Islamic month of Ramaḍān. Attributed to certain Imams whom Twelver Shī`ī Muslims regard as the successors of the Prophet Muhammad, it is an Arabic invocatory devotional also known from around the 13th century CE after its opening words, as the Du‘ā al-Bahā (Supplication of Splendour–Glory–Light). It is commonly ascribed to the fifth Imam Muhammad al-Bāqir (d. c. 126/743) or as transmitted through his son, the sixth Imam Ja‘far al-Ṣādiq (d. c. 138/765). The former version or recension has around 22 invocations, while the sixth Imam’s recension is known as the Du‘ā’ al-mubāhalah (The Supplication for Mutual Imprecation) and is considerably longer, consisting of over 30 supplicatory lines. This latter recension had its origin at a time when Muhammad was challenged near Medina by certain Yemenite Christians of Najrān about his messianic status as a Prophet in the light of theological and Christological issues. Both Sayyid ‘Alī Muḥammad Shīrāzī, “the Bāb” (1819–1850), and Mīrzā Ḥusayn ‘Alī Nūrī, “Bahā’u’llāh” (1817–1892) gave great importance to this supplication (or these two related supplications) and were much influenced by its vocabulary and rhythmic, cascading content relating the Names of God. The Bāb interpreted it on Islamic and imamological lines in his Persian Dalā’il-i saba‘ (The Seven Proofs). He cited it often, both in early texts and within numerous later major writings, including the Kitāb al-asmā’ (The Book of Names) and the Kitāb-i panj sha’n (The Book of the Seven Modes [of Revelation]). In his Persian Bayān and other writings, he used nineteen of its invocatory divine Names to frame the structure and names of his annual calendar of nineteen months: his new, wondrous or Badī‘ calendar (“The New/Regenerative Calendar”). This calendar was furthermore adopted by Baha’u’llah in his Kitāb-i aqdas (The Most Holy Book). His own theophanic title, evolving from “Jināb-i Bahā’” (His eminence the Glory) to “Bahā’u’llāh” (the Glory of God) is closely related and is rooted in this and certain similar texts. Baha’u’llah referred to the Du‘ā’ al-saḥar as the Lawh-i baqā’ (The Scriptural Tablet of Eternity) and understood its opening lines as an allusion to his person as the embodiment of the Supreme or Greatest Name of God (al-ism al-a`ẓam). Several of the Arabic and Persian writings in which the founder of the Baha’i religion interprets the Du‘ā’ al-saḥar are translated in this current paper. Their content demonstrates the extent to which he elevated this powerful Islamic text.

:Bibliophobia: The End and the Beginning of the Book

:<i>Bibliophobia: The End and the Beginning of the Book</i>

“THE SERMON ΟΝ LAW AND GRACE”: A MODEL OF REFUTATIONAL - PROBATIVE ARGUMENTATION

The author of the paper analyzed the models of refutational and probative argumentation in an outstanding piece of Kyivan Rus’ literature of the 11th century — “The Sermon on Law and Grace” by metropolitan Hilarion of Kyiv. Although certain aspects of the work have already been properly analyzed, the formal rhetorical principles of polemical argumentation in “The Sermon on Law and Grace” remain little studied. The construction of the argument itself and compositional regularities of its structural organization still need due consideration. Throughout the entire reflection, moving from one topic to another, the author of “The Sermon…” maintains the same principle of literary presentation — dialectical oratio. This model is based on a special dialectical reasoning rooted in the principle of antinomies and originated in ancient judicial rhetoric. In “The Sermon on Law and Grace”, the dialectical oratio is built according to the ‘refutation + proof’ scheme. That is, the author initially refutes something and then proves something. Τhis rhetorical tendency is used throughout the work. Hilarion constantly tries to expose and devalue something characterized as outdated, related to Old Testament, Jewish or pagan, and glorify the new, evangelical, and Christian. However, denying one thing and affirming the other do not exhaust the author’s goal. Such dialectical unity of the negative and the affirmative in characterization of one object not only goes back to the traditions of ancient judicial rhetoric but also reflects the Eastern Christian theological tradition. Something similar can be seen in the treatises by Dionysius the Areopagite. In the works “On Mystical Theology”, “On Divine Names”, and “On the Heavenly Hierarchy”, Dionysius the Areopagite derives a complex antinomic system of symbolic designations of the Divine Essence, qualifying a part of them as apophatic (dissimilar) and the other part as kataphatic (similar). Perhaps, the reasoning model of refutatio + probatio in ancient rhetoric, the apophatic-cataphatic principle of determining the names of God in the “Corpus Areopagiticum”, and refutational-probative argumentation in “The Sermon on Law and Grace” are formal links of a general rhetorical oratory chain. However, this issue requires a more thorough study based on a wide range of literary material, including ancient, biblical, medieval, etc.

Arsitektur Alif dan Alef

The letters Alif and Alef are architectural masterpieces. Architecture is not only constructed to meet basic human needs. In a semiotic perspective, architecture is a text and is designed to be rich in philosophical values, so it is necessary to trace the meanings contained in it. This research is a literature, with a comparative inductive method. The approach is semiotic architecture. As a result, the Alif and Alef architectures are designed to be timeless so that the letter values can become a guideline that is firmly held by their users. Its extra-detailed design shows the sacredness of the letter. Apart from being the name of God, the letter is constructed as an icon of tahlil or tehlel monotheism that interprets the oneness of God and there is no God but Him. He is All Supreme and to Him man must submit, serve and hold on to His words. Its abstract qualities are the image of infinity and something indescribable. His intentions show that God is the Creator, can only be articulated through the wonders of His creations. The numerical value of one represents a beginning and the only path to be walked. One thousand is an infinity number that means everything comes from the One Dzat no one can feel high because God is Al-Mutakabbir. And among the ways of obtaining sprirituality is to neutralize lust

The Father Who Gathers: Performative Metaphors of God

Statuesque imagery arising out of a compulsive need to name God has to give way to the acceptance of a moving presence that is revealed in active metaphors of performance. Father, rather than being personified in an individual, is incarnated in the process of fathering, which is the art-in-action of gathering the fragmented elements of life into patterns of relational wholeness.

Tujuan Beribadah: Suatu Kajian Pengalaman Ibadah Maria dari Betani Berdasarkan Yohanes 12:1-12

The purpose of this study was to determine the purpose of worship based on John 12:1-12. The method used in this article is literary research or literature with a descriptive approach. As Christians the purpose of our worship is to glorify God's name, God-centered worship should be where God is glorified, regardless of the human factor. The purpose of worship is not only to receive blessings from God, but also to give offerings to God.

МІФОНІМИ ЯК МАРКЕРИ НАЦІОНАЛЬНО-КУЛЬТУРНОЇ ТРАДИЦІЇ В ТЕКСТІ ДАВНЬОГРЕЦЬКОГО РОМАНУ АХІЛЛА ТАТІЯ

The article attempts to generally characterize the proper mythological vocabulary as an integral component of the onomastic background of the novel “Leucippe and Clitophon” written by the ancient Greek writer of the 2nd century A.D. Achilles Tatius. The purpose of the research was a typological, lexical-semantic and functional-stylistic analysis of mythonyms detected in the text of the novel. The mythospace of the ancient Greek novel determined the specifics of the verbal functioning of mythological objects, which were analyzed with the involvement of descriptive and quantitative analysis methods. In the structure of the onymic space of the novel “Leucippe and Clitophon” among anthroponyms, toponyms, ethnonyms / katoikonyms and chrononyms, the mythonyms occupy a key place (out of 181 onyms, 77 lexemes are mythonyms). Although most of them belong to the onomastic periphery in the novel’s text (a total usage is 295 words), they still have a defining role in the idiostyle of Achilles Tatius. The scientific novelty of the obtained results lies in the firstever systematic analysis of mythonyms in the novel “Leucippe and Clitophon”, involving a classification of mythological nominations by lexical meaning into three groups: 1) names of ancient gods, deities and mythical creatures, 2) names of heroes and heroines of myths or ancient works, and 3) names of historical figures (writers, statesmen, inventors, kings, commanders); their functional and stylistic features. Mythonyms appear in the novel in descriptions of artistic paintings, mythical stories, and comparisons with novel characters. The novel’s heroes make sacrifices to the gods and turn to them in oaths, supplications and prayers. The names of gods and goddesses ἡ Ἀφροδίτη, ἡ Ἄρτεμις, ὁ Ἔρως and ὁ Ζεύς are dominant among mythonyms in the text of the novel, and we consider them as keywords. Conclusions. Mythological proper vocabulary performs characteristic and artistic-aesthetic functions in the novel’s text as an important means of cohesion.

Имяславские споры в формировании русской метафизики: В.Ф. Эрн и А.Ф. Лосев

The article is devoted to the influence exerted by the imyaslav disputes on the formation of Russian religious metaphysics. The declared theme is considered on the example of philosophical projects of two authors: V.F. Ern and A.F. Losev. The attitude of these thinkers to the controversy around the Name of God is placed in the context of the development of their philosophical views. Parallels are traced between the metaphysical projects of Ern and Losev, considered as a part of a long process of development of Russian religious thought. The ques­tion of the deep kinship of the key aspect of the imyaslav disputes with the main problems of Russian philosophy is touched upon, which, according to the au­thor’s hypothesis, made this initially purely theological controversy such an im­portant event for the intellectual biography of a number of Russian thinkers. We are talking about the problem of the possibility of experiential knowledge of God, which has traditionally occupied an important place in Russian ontol­ogy and epistemology and has become the subject of theological discussion in the context of imyaslav movement. Ern and Losev develop their projects in this traditional way, inheriting the Slavophiles (primarily I.V. Kireevsky), Vl.S. Solovyov and S.N. Trubetskoy. At the same time, they accepted the prob­lematics of imyaslav movement, in which they saw the embodiment of “ecclesi­astical Platonism”, opposed to “ecclesiastical Kantianism”, thus including it in the discussion of key philosophical issues. The article touches upon the prob­lem of numerous parallels between the works of Ern and Losev and the possible influence of the first on the second one. Based on Losev’s early works, the au­thor seeks to trace his way to the formation of a large-scale metaphysical synthe­sis in later works.

The Impact of Lifestyle on the Immune System: Focus on Islamic Lifestyle: A Narrative Review.

"Lifestyle" is the way or style of people living in a special time and place and includes behaviors and functions of individuals which are formed in a specific geographical, economic, political, cultural, and religious context and influenced by them. Lifestyle as an essential and efficient agent, impacts different aspects of human health, including immune functions. In the Islamic lifestyle, many recommendations have beneficial effects on human health. Islamic lifestyle influences human immunity with comprehensive recommendations and rules for different stages of life from the beginning until death. Breastfeeding is strongly emphasized in the Islamic lifestyle with an essential role in passive immunity. The quality of breastfeeding has been noticed; therefore, some spiritual words during breastfeeding have been recommended, such as the name of God, which affect the mother's and baby's immune systems via the neuro-immuno-endocrine network. Islamic lifestyle, especially in nutrition and attention to permission and forbidden foods, can prevent obesity and nutritional disorders and therefore may influence infection spread and prevention of diseases. In addition, there is a good synchronization between the hours of prayer "Salat", circadian rhythm, and immune response. In fasting according to Islamic rules (Sawm), moderate hunger and thirst may result in the enhancement of T cell function, cytokine production, and NK cell activity and diminish the negative effects of cholesterol on the immune system. Emphasis on the necessity of paying attention to maintain spiritual health and piety (Taghva) and encouraging marriage are other examples of Islamic lifestyle-related recommendations with beneficial effects on human immune functions. Hence, it is believed that Islamic teaching presents patterns for a healthy life style that could be beneficial for the immune system.

Свет и цвет в библейском богословии

Visualisation of verbal languaging, both speech and written texts, goes back to the very dawn of culture and might well be traced back to ancient texts including the Bible. It is well known that fundamental biblical imagery together with related concepts form the basis of European art, culture, and mentality. The very possibility to visualise words draws on the met-aphorical dimension of language and enriches our understanding of both speech and texts. Imagery has its place in biblical exegesis; without it our interpretation of biblical narratives and poetry would be incomplete or even inadequate. This article explores some instruments of figurative expression of theological concepts in the Bible, namely, how lightand colourin the biblical narrative help to visualise the image of God. Contextual analysis shows that the notion of ‘light’in the Bible is almost always associated with divinity. Being God’s first creation, lightin the Bible becomes an important sign of His immanence in the world. Time and again God’s presence is marked with luminous or fiery objects. The word̓ôr (‘light’in Hebrew) is used as an attribute, epithet or even the very name of God.

Tvor věřící jest řeči pln: výzva hermeneutiky pro teologickou antropologii

This study focuses on the ways in which people live in speech and how speech becomes their home. It shows how through speech one expresses existential questions, how speech can grasp the search and finding of the good, the true, the beautiful, how speech formulates the question for God, how it asks for God's name. At a deeper and more fundamental level, then, it traces speech as that which speaks to us, dealing with the relationship of speech and understanding, the possibilities of communication, dialogue, and, finally, how we can bear witness in speech to that which is inexpressible. The study takes inspiration from the ideas of (theological) hermeneutics, especially those of Hans-George Gadamer (1900–2002), which we use in the context of theological anthropology to show its relevance to how humans understand themselves and the world around them, how they understand God, and how they speak about themselves in relation to God.

Named Entity Recognition For Quranic Text Using Rule Based Approaches

The variety and difference between domains for textual data require customization in the Natural Language Processing component especially in Named Entity Recognition where different domains contain several types of entities. The current NER model is deemed not fit to accurately extract entities from Quranic text due to its unique content. This paper describes the building of a rule-based Named Entity Recognition method to extract the entities that exist in the English translation to the meaning of the Quranic text and its performance evaluation. Named entity tagging, a common task in-text annotation, in which entities (nouns) in the unstructured text are identified and assigned a class. A few rules are built to extract several types of entities such as the name of prophets and people, creation, location, time, and the various names of God. The rules are built mainly using regular expressions and gazetteers. The rules that have been built result in high precision and recall as well as a satisfactory F-score of over 90%. The results from this experiment can be used as annotation in building a machine learning model to extract entities from the same type of domain specifically on the Quranic text or generally in the Islamic domain text.