Nature Of God Research Articles

Sifat Panggilan Allah: Studi Terhadap Panggilan Allah Kepada Abraham Dalam Kejadian 12:1-4

God's call to Abraham is written in Genesis 12: 1-9 occurred after two heart-wrenching events of God, namely the Flood (Genesis 6 and 7) and the events of the Tower of Babel (Genesis 11), in which the wickedness of man was great and every inclination of his heart sesalu only evil-eye, therefore God destroy. Post these events God chose Abraham, it is like dew in the desert, which is soothing. His election was a saving grace in the midst of punishment that should be passed to humans. Call of God revealed to Abraham as a person, but the impact covering all the face of the earth, where it appears in it how the nature of God's call to him, the Private nature, Separation nature, and Agreement nature.

Divine forgiveness II: Reconciliation and debt‐cancellation theories

AbstractMany people believe that God has forgiven them for the wrong things they have done. What is the nature of God's forgiveness? In this essay, the second in a two‐part series, I explore two further approaches to this question. I conclude by noting a few issues that, in my estimation, should be addressed in future philosophical discussions of the nature of divine forgiveness.

R. S. 토머스 시에 나타난 신의 속성

This paper aims at understanding the attributes of God that R.S. Thomas describes in his poetry. R. S. Thomas thinks that man is unwilling to believe in invisible God because he is accustomed to scientific knowledge demanding verification. In his own way, Thomas raises various theological questions about the nature of God; “Who, what, and where is God? Why does He allow, or even demand sufferings in man? Why does petition go unanswered?” As many thoughtful men may think, Thomas wants evidence to vindicate his faith. First, Thomas follows the traces of God and tries to meditate. And then, Thomas wants to analyze and reveal God as scientists do so in the modern technology. The poet reveals God with human character; God is not only furious, jealous, or malicious but anguished or weak-minded. However, God can’t be seen as a real man. For that reason, Thomas desires to perceive and analyze the invisible attributes, namely, the silence, emptiness, and gaps of God. In conclusion, Thomas analyses the absence of God and tries to prove the presence of God.

Pastoral Care Enquiry into the Nature of God in the Face of the Reality of Evil in the World

Pastoral Care Enquiry into the Nature of God in the Face of the Reality of Evil in the World

Reply to my commentators

AbstractThis article contains my responses to the discussions of my views on the nature of God by Howard Robinson and Herman Philipse, my views on the strength of arguments for the existence of God by Herman Philipse, Brian Leftow, Timothy Mawson, and Christoph Jäger, and my views on the nature and justification of Christian faith by Mark Wynn and Cyrille Michon, contained in this issue of Religious Studies.

Rethinking the subject, reimagining worlds

The ecological crisis is also an ontological crisis. It raises questions about our ethical response-ability to this world, calling for a rethinking of the human–nature divide. Vitalist approaches and scholarship on the affective turn have shifted our understanding of our relations to nonhuman others, but they remain constrained: limited to proximate attachments; ambivalent or agnostic in the face of conflict; unable to move beyond the celebration of a lively earth. At issue I feel is a methodological individualism that haunts these offerings when confronted with questions of the ethical composition of a larger whole. Building upon Sharp’s invitation to explore ‘our continuity with nonhuman agencies’, I investigate the ethical basis for a reimagined subject in a series of becomings: the becoming nature of God, becoming animal of man, and becoming sign of earth. Drawing on the writings of Spinoza, Deleuze and Guattari, and Peirce, I rework this familiar terrain on two counts. First, I examine how the content of each becoming invokes distinct relational dynamics and complicates the ‘problem of composition’. Second, I draw on Spinoza’s differentiated concept of power (as potentia and potestas) and the concept of the composite individual to suggest an alternative way of framing our collaborations with the nonhuman world.

IDENTITAS GENDER DALAM PERSPEKTIF AGAMA KRISTEN

The fundamental concept offered by feminism to analyze society is gender. The concept of gender is an inherent trait of men and women formed by social and cultural factors, so there are some assumptions about the social and cultural roles of men and women. For example; the woman is known as a weak, beautiful, emotional and motherly creature. While the man is known as a strong, rational, male and powerful creature. But these traits are not permanent, because they can change over time. This study reinforces the view that gender is a social-forming being that can change with the times, while sex is the nature of God whose role remains (unchangeable). Therefore, the identity of women's behavior, there is always kaitanya with conflict that occurs, along with ethnicity ego, discrimination, and the issue of majority and minority relations. Gender is not the nature or the provision of God, therefore gender is concerned with the process of how men and women should act and act according to the structured values of society. Gender is a distinction between roles, functions and responsibilities between women and men.

IDENTITAS GENDER DALAM PERSPEKTIF AGAMA KRISTEN

The fundamental concept offered by feminism to analyze society is gender. The concept of gender is an inherent trait of men and women formed by social and cultural factors, so there are some assumptions about the social and cultural roles of men and women. For example; the woman is known as a weak, beautiful, emotional and motherly creature. While the man is known as a strong, rational, male and powerful creature. But these traits are not permanent, because they can change over time. This study reinforces the view that gender is a social-forming being that can change with the times, while sex is the nature of God whose role remains (unchangeable). Therefore, the identity of women's behavior, there is always kaitanya with conflict that occurs, along with ethnicity ego, discrimination, and the issue of majority and minority relations. Gender is not the nature or the provision of God, therefore gender is concerned with the process of how men and women should act and act according to the structured values of society. Gender is a distinction between roles, functions and responsibilities between women and men.

Matthew L. Lamb (ed.) Theology Needs Philosophy: Acting against Reason is contrary to the Nature of God

Matthew L. Lamb (ed.) <i>Theology Needs Philosophy: Acting against Reason is contrary to the Nature of God</i>

The nature of gods and the nature of people: the function of the ideal in the ethical-semantic program of ancient culture

The nature of gods and the nature of people: the function of the ideal in the ethical-semantic program of ancient culture

Amiculum Iunonis: Juno and the feast of the Lupercalia

This article focuses on the possible connections which can be established between the Roman goddess Juno as the protector deity of marriages and married women and the rites and rituals associated with the sacred feast of the Lupercalia. The role of other Italic gods associated with these sacred ceremonies is also analyzed, such as the rustic god Faunus, as well as Jupiter, Mars, and Romulus-Quirinus (albeit in secondary roles; for example, the name Luperci given to the young Roman men involved in the ritual flogging of the Roman women of fertile age is linked with lupus, the Latin name of the wolf, animal sacred to the god Mars and forever bound to the Twins Romulus and Remus, the mythical and heroic founders of Rome). The amiculum Iunonis or the garment of Juno is in fact the name given to the ritual objects used by the Luperci in the act of symbolic fecundation of the Roman young women, namely the leather thongs carved out of the skin of a sacrificed goat. The he-goat (Latin hircus) is also connected with the ancient Roman and Latin god Faunus (the Italic divine counterpart of the ancient Greek Πᾶν). As a final acknowledgment, I hereby thank Professor Attilio Mastrocinque who had the idea of this study and whose book revealed to me the hidden links between Juno, Bona Dea, and the feast of the Lupercalia, normally associated with the god of wild nature, Faunus-Pan. I owe also a debt of gratitude to the patience and unremitting help of Professor Patricia Johnston, whose observations greatly improved my conclusions.

The Challenge of 2 Peter and the Call to Theosis

Second Peter is notoriously challenging for Christians, and has been from its earliest reception. The task for interpreters, therefore, is to find the practical method in the madness. As a farewell address, the purpose of the letter is to give testament to the author’s life and urge a particular ethical action in the face of revelations about the future, and its Asiatic style presents a strong rhetorical flair meant to affirm and persuade the audience. A closer look at the content of the positive appeals found in the treatise also reveals that in the midst of his vitriolic condemnation of teachers who fracture both the tradition and the community, the author calls for unity through participation in the divine nature of God. This summons contains the raw material of a concept known as theosis; and this is what allows 2 Peter to speak to audiences across the ages.

How Modern Biological Taxonomy Sheds Light on the Incarnation

One question asked repeatedly in the history of Christology is the following: given that the incarnation was God’s chosen method of redeeming us, why did God become human by the cooperation of the Blessed Virgin Mary? Why not just create a human body and soul ex nihilo and simultaneously with that creation have God the Son assume this new instance of human nature? In answer, Augustine for instance (De Trinitate, bk. 13, ch. 18) argues that the latter option would have been a legitimate means of incarnation, but that it was not as fitting as the method actually employed. Aquinas agrees (Summa Theologica IIIa, q. 4, art. 6). By contrast, John of Damascus (De Fide Orthodoxa, bk. 3, ch. 12) seems to think that the ex nihilo option would not have constituted a genuine assumption of human nature, such that redemption required the cooperation of the Theotokos. I argue that insights provided by contemporary biology support St. John’s perspective, insofar as modern biological taxonomy suggests that lineal descent is a necessary condition for belonging to a species. As such, to take on a genuinely human nature God had to enter into the existing human lineage; creating a new ‘human’body and soul ex nihilo would not have sufficed.

:Kitāb al-Taḥrīsh

:<i>Kitāb al-Taḥrīsh</i>

Śrī Rāmakṛṣṇa’s Philosophy of Vijñāna Vedānta

The philosophical teachings of the nineteenth-century Bengali mystic Śrī Rāmakṛṣṇa have been a source of lively interpretive controversy. Numerous commentators have interpreted Śrī Rāmakṛṣṇa’s views in terms of a particular philosophical sect, such as Tantra, Advaita, or Viśiṣṭādvaita. Militating against this sectarian approach, this article argues that Śrī Rāmakṛṣṇa’s philosophy is best characterized as “Vijnāna Vedānta,” a resolutely nonsectarian philosophy—rooted in the spiritual experience of what Śrī Rāmakṛṣṇa calls “vijnāna”—that harmonizes various apparently conflicting religious faiths, sectarian philosophies, and spiritual disciplines. From Śrī Rāmakṛṣṇa’s expansive spiritual standpoint of vijnāna, God is both personal and impersonal, both with and without form, both immanent in the universe and beyond it. Part One of this article outlines five interpretive principles that should govern any attempt to determine Śrī Rāmakṛṣṇa’s philosophical views on the basis of his recorded teachings. With this hermeneutic groundwork in place, Part Two reconstructs from Śrī Rāmakṛṣṇa’s philosophical teachings the six main tenets of his Vijnāna Vedānta. This article demonstrates that the concept of vijnāna provides the unifying framework for interpreting and synthesizing Śrī Rāmakṛṣṇa’s philosophical views on the scope of reason, the nature of God, the relationship between Brahman and Śakti, the ontological status of the universe, the different stages in spiritual experience, and the harmony of religious and spiritual paths. Part Three begins to explore how Śrī Rāmakṛṣṇa’s teachings on religious pluralism can be brought into dialogue with John Hick’s influential theory of religious pluralism.

Thomas Jefferson, Nature's God, and the Theological Foundations of Natural-Rights Republicanism

AbstractWhile the role of theology in Jefferson's political thought and its implications for how we should understand the role of “Nature's God” in grounding natural-rights republicanism are topics of ongoing scholarly interest, scholars have missed important continuities between Jefferson's natural-law theory and that of classical, theistic natural-law. Many scholars who have considered Jefferson in this light have emphasized Jefferson's discontinuity and even subversion of that tradition. In critical dialogue with this vein of scholarship, we argue that Jefferson espouses a creational metaphysics and a natural-law theory of morality that has surprising continuities with classical natural-law. We seek to shed new light on Jefferson's theory of the moral sense and his the earth belongs to the living principle, which we contend encapsulates his theistic understanding of equality and property.

Doktryna predestynacji w teologii Jakuba Arminiusza

Jacob Arminius is usually connected with reformed controversy around the issue of predestination, which took place in the beginning of 17th century in Holland. This article undertakes the analysis of this doctrine in the theology of Arminius, putting the thesis that it is not possible to fully understand it without reference to his teaching on the nature of God, creation and divine providence. It turns out that for Leiden’s professor truths about goodness and justice of Creator has an essential meaning, that is why he speaks on predestination in such manner, so as not to violate those truths. For him, predestination in itself is a God’s response to fall of a man, a salvific plan of God, who decided to save people by Jesus Christ. In reference to individuals, God elects to salvation those people, about which He eternally knew that they believe in his Son by his grace, while condemns those, who have not accepted the Gospel. This is the most fundamental difference between Arminian and reformed interpretations of praedestinatio duplex, which is defined as conditional predestination. It seems that Arminius did in the protestant world what Louis de Molina did in Catholicism – reconciles predestination with free will.

Tomizm biblijny: metoda i perspektywy

Biblical Thomism which has developed in the recent years constitutes a project of recovering a biblical dimension of Aquinas’s theology and, as a result, initiates a number of questions concerning a theological method. Although the majority of Thomas’s biblical commentaries are still awaiting a critical study they have been discovered and translated into many languages confronting the researchers with the questions on the relation between systematic and scripturalist works. Biblical Thomism accentuates the circulation between the Bible and speculative theology and the relations between dogma and moral teaching, a clear example of which is the understanding of simplicitas undertaken in this article. According to Aquinas, it stems from the nature of God and shapes the attitude of moral simplicity (the simplicity of the human heart).

Metaphysical perspectives on YHWH as a fictional entity in the Hebrew Bible

Within a literary ontology, YHWH in the Hebrew Bible is technically also a fictional entity or object. In Hebrew Bible scholarship, a variety of philosophical issues surrounding fiction have received sustained and in-depth attention. However, the mainstream research on these matters tends to focus on the philosophical foundations of or backgrounds to a particular literary theory, rather than on metaphysical puzzles as encountered in the philosophy of fiction proper. To fill this gap, the present article seeks to provide a meta-theoretical overview of the main contemporary philosophical perspectives on the metaphysics of fictional objects. Three views (and their sub-currents) are discussed, namely possibilism, (neo-)Meinongianism and (literary) creationism. Each view’s theory is introduced and critically appropriated with reference to what is implied to be an answer to the question of what exactly the biblical character YHWH can meaningfully be said to be in the context of the metaphysics of fictional objects. In this way, the present study also goes beyond the traditional concern with the nature of God in Old Testament theology.

The Nature of God and Man in the writings of Guru Nanak

My study is about the Nature of God and Man reflected in the writings of Guru Nanak and the relation between the two. Though it’s difficult to understand the two individually but there exists a link which binds the two together. Guru Nanak’s way of approach to religion and its aspect urged a belief in him that altogether resulted in dealing life and the world differently in a mode which he created. He started a new way of religion with new philosophies and teachings which took the time to owe its place in the society. Though his ideologies stand out different from others but these teachings and sayings, somewhere, were something which talked about the unknown reality i.e. the power, the reality that exists within the same world without our knowledge. In the Holy Book, Guru Granth Sahib Ji, Nanak himself and through his Successors have talked about ideal nature of God and the True nature of Man. Nanak says that we are men of evil deeds but we all, in the end, come to the feet of Lord in His Honour to make ourselves honorable. My study also talks about the link between God and Man in terms of their nature which relate each other in every aspect.