Passion Of God Research Articles

Rabindranath Tagore: A Tale of a Humanist

Rabindranath Tagore is beyond an artist or a poet, who through his creative thinking and writing has given a new meaning of human life and existence. His urge towards freedom is to go beyond the narrow boundaries of religious affiliations, caste, creed, etc. and to love the fellow humans. It is the love for each other which is reflected as the passion for God. On the one hand, he acknowledged and appreciated Western thoughts and ideas, whereas on the other hand he becomes strongly critical about the Western perspective on the fragmentalization of nation-state in reference to identity and social existence. The logic of hierarchization of society, technologization of human spirit is something that bothered him the most. He emphasized on free will and freedom of human beings through coexistence and mutual respect that would give the ideal space of a nation to grow. It cannot be something which is external, coercive or imposed; rather the feeling of Nationalism has to be within, which is only possible through realization of self and the appreciation of the others. In Spite of his love for Gandhi and his practices of life, he chose to differ from him in the ways of attaining freedom from the Britishers. He believed that boycotting western products could not liberate the Indians, as the Indians themselves could liberate themselves from servocracy and aristocracy.

Sufi Feminist Immigrant Mothering

Sufi Feminist Immigrant Mothering Shabana Mir (bio) Keywords Qur'an, feminism, motherhood, immigration, culture an aching void The Qur'an tells us that when Moses was born, he, along with other male Israelite infants, was in imminent danger of being killed by Pharaonic forces. God inspired Moses' mother to place him in a basket and cast it on the river. Understandably, sending him away from certain death to an unknown fate on the river was little comfort to a mother, letting her new infant go on so fragile a vessel into a dangerous world. Her heart was sorely distressed: "On the morrow, however, an aching void grew up in the heart of the mother of Moses, and she would indeed have disclosed all about him had We not endowed her heart with enough strength to keep alive her faith [in Our promise]" (28:10).1 The heart of Moses' mother became fārigha—an Arabic word translated variously as a blank, empty, desolate, impatient, and agitated. Engulfed by a consuming anxiety, her heart was full of an encompassing unease, a total lack of solidity, like air, so empty as to be almost immaterial. This verse haunts me when I watch over my child's distress. Every agonizing parenting moment—when she burned her hand at eight months, dropping her off at daycare as a terrified two-year-old, the near-drowning she experienced at 4, and even now, whenever she feels friendless and alone—my heart has a yawning ache that nothing can soothe. I become a being of disquiet. Even when I watch over her joy, I am consumed by its evanescence, by a greedy desire for her happiness to last forever, uninterrupted. In every situation, I adopt whatever role I need to embody. I will do whatever is necessary to protect her in body, mind, and soul. Though deeply averse to conflict, I become that parent, the Mama Bear that no school staff will welcome. Prepared with the necessary evidence, I have [End Page 250] Click for larger view View full resolution Asiya finds Moses. By Rashid al-Din - Jami' al-tawarikh. Image in Public Domain. that showdown at the Individualized Education Program (IEP) meeting, only to collapse into tears afterward. When a textbook is racist and Islamophobic, I will write that email and that follow-up. When a camp leader anglicizes her Arabic name, I am ready for the conversation about cultural assimilation. I am there to address any boy who pushes her around. I am there to assure her that she has no need to respect male religious authority. I am also there to remind her that my own authority is temporary, flawed, and subject to critique. It is a lot to do. hagar's immortal anxiety God created one hundred units of mercy on the Day He created the heavens and the earth. Each one of them can contain all that is between the heaven and the earth. Of them, he put one on earth, through which a mother has compassion for her children and animals and birds have compassion for one another.2 Pre-Islamic Arabs were familiar with Abraham and they revered the Holy Mosque that he and Ishmael built at Mecca. Muhammad's task was to renew the original religion of Abraham, the true nature of humanity, devotion to One God, the Truth. Muslims today visit the same Mosque for the Hajj, the annual pilgrimage to renew one's covenant with God, [End Page 251] chanting, "I am here, my God, I am here." But the passion story of the pilgrimage is not only about Abraham. Muslim scholars have read the rites of pilgrimage as seeking and seeing One in multiplicity, offering total devotion and obedience to God, and seeing past the Attributes to the Essence of God. The eighth-century saint Rabi'a of Basra said, "I do not seek the Ka'ba but its Owner." Another reading of Hajj emphasizes the sanctity of places and objects that have witnessed the presence and passion of God's Friends. One of the rites of Hajj is Sa'ee (literally, to walk, run, or strive) between the hills of Safa and Marwa. Sa...

‘Thou Whole Burnt-Offering!’1 The Mystical Ecstasy in Christina Rossetti’s Poems

Christina Rossetti has come to the wrong place: there is no answer. In order to while away the time, she will write poems which stage her one Passion for God, with whom she has fallen head over heels in love, more than with life itself, since she repulses men, whom she finds inadequate, in a Victorian society which yet allotted them pride of place, unwitting though it was of women, who were deemed redundant. These serial elegies chiselled by a bashful lover hence draw the graph of her desire to be possessed by a missing one, whose fullness she extols whilst dreading his potency. The horror of their ultimate encounter is lessened thereof, through the daily disclosures of her mystical climax, which is being dutifully registered as if it were a confession of powerlessness. However unassuming she then appears to be, such moments of great feeling are her delightful way of atoning for her sins.

God’s Melancholia

Donald Capps’s (Capps 1997, 2001, 2002a, b) male melancholia theory has been of interest to me during the past few years (Carlin 2003, 2006, 2007), and Capps (2004, 2007a, b) himself has been publishing more on the topic. In his psychobiographical book on Jesus, Capps (2000) notes that psychologists of religion have been reluctant to psychoanalyze Jesus, and here I note that even fewer have been willing to diagnose God, one recent exception being J. Harold Ellens (2007). In this article, I explore the melancholia issue further, this time applying the theory to God by means of theological concepts that deal with the Trinity and the passion of God. And while this article is playful (Pruyser 1974; cf. Dykstra 2001), the upshot is more serious: If men are incurably religious and melancholic, as Capps argues, and if men, by and large, are the creators of religion, wouldn’t one expect to find traces of this melancholy in religion, particularly in its sacred texts and doctrines? By identifying these tendencies in religion, especially in God, the pastoral psychologist, I believe, is helping contemporary Christian men—especially fathers and sons—recognize their own melancholy selves and, perhaps, helping them get along a little better.

Die beeld van die kerk na buite – enkele Bybelse perspektiewe

The external image of the church – a few biblical perspectives What does the Bible teach about the image of the church and does it provide certain guidelines on how the church should promote itself? What does God do with perceptions about His church and what does He expect of the church in this regard? The church has a certain identity as the image/representative of God and has to emanate the image of the Trinity. This identity gives the church the responsibility to administer perceptions about God, the church itself and its environment. To transmit the character, values and convictions of the church, the church should be involved constructively in the world. The church should mainly project the image of the Bridegroom, but in the process should also reflect its own image as being the bride. God administers the perceptions about Himself and His people, but in this regard also gives responsibilities to the church. The church should administer perceptions about God and His people by performing good deeds and by reflecting the idea of hope. The church, as the bride, can only do this if she has a passion for God and her Bridegroom, Christ, but also a burning passion for the church itself.

Passion for God: a Center in Biblical Theology

Passion for God: a Center in Biblical Theology

A Passion for God: The Mystical-Political Dimension of Christianity

A Passion for God: The Mystical-Political Dimension of Christianity

A Passion for God: The Mystical-Political Dimension of Christianity. Johann Baptist Metz , J. Matthew Ashley

Previous articleNext article No AccessBook ReviewsA Passion for God: The Mystical-Political Dimension of Christianity. Johann Baptist Metz , J. Matthew Ashley J. A. ColomboJ. A. Colombo Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Religion Volume 79, Number 2Apr., 1999 Article DOIhttps://doi.org/10.1086/490421 Views: 3Total views on this site Copyright 1999 The University of ChicagoPDF download Crossref reports no articles citing this article.

Book Review: A Passion for God's Reign

Book Review: A Passion for God's Reign

Passion and compassion of god in the old testament

The point of departure is the Kitamorian “Pain of God Theology”. However, the present survey is that of exegesis and of biblical theology. We pose the question whether the concept of the “immutability of God” is that of the OT? We believe our focal texts (Hos 11,8; Jer 31,20; Isa 63, 9+15) do challenge that notion. The righteous God of Israel is not presented as a vindictive god, who delights in judgement. Rather, the glimpses of God's “emotions”, read “passions”, suggest a more complex God‐image. The righteousness of God demands judgement, whereas his compassion finds another solution. We find that female and masculine imagery in connection with God's attitude and feelings toward his people, are frequently interchangeable. The all‐embracing motherly love of God may be seen as an expression of God's heart in tension between inevitable judgement and compassionate love. But the same aspect may also be expressed in the father/son relationship. The passion of God in OT is not a static or inherent condition of God's being. Rather, the anthropomorphic (or, anthropopatic) expressions may be glimpses of a rare “I‐You” relationship between God and his people Israel. The passion of God then becomes the most profound expression of God's dynamic response to man's fatal situation.

The Passion of God

The Passion of God

REVIEWS

REVIEWS Get access Atonement, by H. MAYNARD SMITH, (London: Macmillan and Co., 1925.) What is the Atonement? A Study in the Passion of God in Christ, by H. MALDWYN HUGHES (London: James Clarke and Co.) J. K. MOZLEY J. K. MOZLEY Search for other works by this author on: Oxford Academic Google Scholar The Journal of Theological Studies, Volume os-XXVIII, Issue January, January 1927, Pages 192–194, https://doi.org/10.1093/jts/os-XXVIII.January.192 Published: 01 January 1927