Source Of Faith Research Articles

Makna Simbolik dalam Al-Qur’an (Studi Komparatif Tafsir al-Azhar dan Tafsir al-Munir)

Research on symbolic meaning in the Qur'an surah al-Baqarah/2: 115, al-A'raf 7:57 and al-Anfal/8: 17 is based on the belief that the Qur'an can only be understood just textually, you don't need to understand it contextually. After examining in depth the tafsir of al-Azhar and Wahbah az-Zuhaili, it was found that understanding the Qur'an is not only textual but also contextual, one of which is by understanding the symbolic meaning of the Qur'an. This research aims to reveal the symbolic meaning of the Al-Qur'an (comparative study of tafsir al-Azhar and tafsir al-Munir). To answer the question above, the researcher conducted research using a research library or literature based on reviewing tafsir books and related books, while the method used in this research was muqaran tafsir. The primary data source in this research is the Koran surah al-Baqarah/2: 115, al-A'raf 7:57 and al-Anfal/8: 17 using the tafsir al-Azhar and tafsir al-Munir. Secondary data is in the form of books, interpretations of articles and other works related to this research. The results of this research are that it can be understood in Surah al-Baqarah/2: 115 the meaning of Allah who put fear into the hearts of the Prophet's enemies, namely by conveying pasih that far away could hit them, especially when facing the Prophet at close range they would definitely be defeated by the prophet and his companions. The voice of al-A'raf 7:57 explains that the Qur'an is a source of faith that will revive the hearts of the dead and it is also with faith that the hearts of living people can understand the holy verses of the Qur'an. As for surah al-Anfal/8: 17, it can be understood that if a person faces to pray then there is his Qibla, when he does not know the direction of the Qibla for prayer or if a person does not know the direction of the Qibla then Allah will be pleased with him when he faces the Qibla. the.

Religious Controversy in Vasyl Surazhsky’s «Book in Six Chapters»: New Motives and Old Prejudices

The study of «The Book in Six Chapters» in the context of texts and phenomena of the Renaissance, Reformation, and Counter-Reformation shows that it was dependent on the atmosphere of changes that prevailed at the time. The Jesuit authors’ historical excursions into the Church’s past and the course of the councils seem to have a broader connotation. The appeal to the grievances and the influence of the Roman pontiffs during the councils testified to the growing importance of public debate and the revival of political life. At the same time, the importance of documents and legal practices, which were also evident in the testimonies of past events, increased. Vasyl Surazhsky tried to respond to such challenges by looking for counter-arguments and sources to counter his Catholic and Protestant opponents. The most significant was his creation of the concept of Jerusalem as the centre of Christendom, the source of faith, and faith. Jerusalem was designated as the symbolic centre of Christianity in the face of the decline of Constantinople. Surazhsky developed the criticisms of the Latins, accusing them of Jewish influences. The influence of the Reformation on the religious controversy by Surazhsky is also researched. The use of iconographic materials to study the treatises of Ukrainian authors, which reflects the peculiarities of the Orthodox doctrine, seems fruitful.

Non-Euclidean Geometries as a Source of Faith in God for F.M. Dostoevsky and His Characters (on the Example of Ivan Karamazov)

Ivan Karamazov's nightmare reflects his deep ideological crisis. In the story of Ivan Karamazov's "rebellion" against God, his arguments about recently discovered non-Euclidean geometries play a major role. Confessing that he cannot understand and accept the idea of non-Euclidean geometry and the idea of worlds arranged according to different laws than our world, Ivan therefore denies the possibility for himself to sincerely believe in God. The strange connection between non-Euclidean geometry and belief in God is confirmed by an episode in The Brothers Karamazov, in which Ivan has a vision of the devil. In describing paradise, the devil uses the latest scientific concepts and non-Euclidean geometry, clearly demonstrating that new scientific theories can help a person find faith. This connection, important for the story of Ivan Karamazov, can be explained by the fact that in Dostoevsky's philosophical worldview the existence of "other worlds" plays a very important role as an expression of an unusual interpretation of the idea of immortality. If we accept the idea of people's existence after death in "other worlds", then scientific theories about "other worlds" can be seen as revealing those dimensions of being, where man will visibly understand the existence of God and the possibility of immortality.

Chrystus jako kaznodzieja łaski w posłudze przepowiadania kapłanów

The preaching of the word of God is among the primary tasks and duties of those elected to the ministerial priesthood. The ministry of the word aims at awakening faith in the hearers or at strengthening it. This action, however, does not depend solely on the preacher of the word, but is first an effect of God’s action. God acts constantly through His living words, which, adapted to man’s capacity, become the source of faith in him, that is, of the reception of revelation in its definitive form. Faith already gives man a certain, albeit limited, share in eternal life, and preaching ultimately aims to fulfil God’s desire: that all may be saved. What makes the preaching of the word of God still effective even after two thousand years? That is the question this article discusses, pointing out that this effectiveness depends on a double concomitance between the divine and the human: one in the preacher and the other in the hearer.

PENERAPAN STRATEGI DAN KEBIJAKAN PENDIDIKAN AGAMA KRISTEN DALAM KELUARGA SEBAGAI UPAYA PEMBENTUKAN KARAKTER ANAK

Observing the news of crime committed by minors today certainly raises concerns and unrest in social life. The disturbing behavior of children, such as the behavior of children away from religious teachings, disrespecting their parents, dressing inappropriately, saying dirty words, smoking, and the most troubling thing is that children are now involved in criminal acts. This issue has become a hot topic that is often reported on television, such as news about crimes committed by students, violence against friends, brawls, rape, and even murder. Responding to the negative behaviors of children that often appear in the news of child crimes need special attention. Therefore, as a form of attention, it is necessary to first understand the condition of the child himself and his relationship with the surrounding environment, both parents and family as well as the school as the smallest unit in society that has the responsibility to help children grow and develop optimally. Parents are the first people to be known by children, the first people to give life understanding to children, so parents play an important role in the formation of children's character. However, ironically, the family becomes a source of threat and unrest for children, because of the wrong treatment given by parents to children. Basically, the relationship between children and their parents is an emotional and cognitive source for children. These relationships provide opportunities for children to explore the environment, including school and social life, and children's early relationships can serve as models for later relationships. This initial relationship begins when the child is born into the world, in fact it has started since the fetus was in the womb (Sutcliffe, 2002: 15).1. Furthermore, the role of Christian Religious Education is an effort made by educators continuously to equip students with sources of faith. Character formation is very important in the educational process which is a process of internalizing the values ​​of the Christian faith through education. So that the personality or noble character of students is formed through habituation that is constantly practiced, without stopping.

PEMBENTUKAN KARAKTER GENERASI MILENIAL: UPAYA MENDIDIK DAN MENDEWASAKAN

Character education is a system of inculcating character values for millennial youth which includes knowledge, awareness, or will, and actions to implement these values both towards God and oneself and even fellow citizens and nationalities to become human beings. Christian religious education is an effort to equip young people with a source of faith. To shape the character of youth and contain the values of Christian truth in accordance with God's will, seeing the progress of digital information technology today, young people tend to lead to criminal cases, so this is a moral picture of youth where character education is very much needed. Character needs to be integrated in formal education, so that good values will be obtained from an early age. Building the character of adolescents means building a pattern of attitudes to be demonstrated in relation to one another. This attitude is the hallmark of Christian morality. In building one's character. Christian Religious Education should underline that the Bible provides a blueprint for Christian youth in the formation of moral and character development (Ps.78:1-8).

Personal Bible Reading and the Faith Formation of Teenagers in a Digital Age

Abstract History shows that the use of the Bible by Christians has changed over the centuries. With the digitization and the ubiquitous accessibility of the Internet, the handling of texts and reading itself has changed. Research has also shown that young people’s faith adapts to the characteristics of the ‘age of authenticity’, which changes the role of normative institutions and texts in general. With regard to these developments this article deals with the question: How relevant is personal Bible reading for the faith formation of highly religious Protestant German teenagers? Answers to this question are provided from previous empirical surveys and from two qualitative studies among highly religious teenagers in Germany. The findings indicate, that other spiritual practices for young people today are more important as a source of faith than reading the Bible. The teenagers interviewed tend to seek an individual affective experience when reading the Bible, so that the importance of cognitive grasp of the content takes a back seat to personal experience.

THE ROLE OF FOOTBALL IN THE GREEK POST WAR SOCIETY THROUGH THE PRISM OF ANDREAS FRANGIAS’ NOVEL PEOPLE AND HOUSES

The aim of this paper is to examine the role of football in the lives of the novel’s characters, in what way football is represented in Greek society in the early post war period, as well as to which extent this role is similar to the role of football in current society. It turned out that that role was extremely big, football was the only possibility for entertainment and relaxation, but also much more than that. Football matches were a place of gathering and strengthening of unity, an opportunity to belong to the community and to be accepted, but also a source of faith and hope for a better future and a place where the people could still win with the same zeal with which they looked at war victories. Nowadays, fan enthusiasm and belonging to a team are equally pronounced, but football now shares its social role from the post-war period with other sports that have become accessible to the public. The fact is, however, that no other sport has surpassed the love and passion for football.

Supernatural and Miraculous in the Biblical Narrative: the Critical Experience of the Kyiv Theological Academy Professors (the Second Half of the 19th – Early 20th ct.)

In this article, the author carries on his research into works by professors of the Kyiv Theological Academy (KTA) in the second half of the nineteenth and early twentieth century. The author spotlights how the pan-European controversy over the recognition of supernatural and miraculous in the Bible was actualized in Kyiv Orthodox biblical studies. This problem is considered in its dogmatic-theological and hermeneutical aspects. It has been established that the European rationalist criticism of the supernatural was, first and foremost, a problem of correlation between the historical and mythological element in the biblical narrative. The comparison of historical and mythological elements in the Bible was the focal point of debates in the West for researchers of both the Old and the New Testaments. In turn, the supernatural apology based on the recognition of the historical reality of a miracle in the Bible. Such recognition became the cornerstone of biblical apologetics, regardless of confession. It was shown that Kyiv Biblical scholars in their research supported the common European and world trends of controversy over the supernatural problem in the Bible. The doctoral dissertation by Prof. Stefan Solskii (1877), on protecting the supernatural and miracle in the New Testament, became especially noticeable. The Kyiv Orthodox apologists denied the desаcralization of the biblical narrative by criticizing both the mythological and naturalistic interpretations of the Scriptures. They confirmed the essential connection of the religious, dogmatic, and hermeneutical aspects of the problem of the supernatural in the Bible. So, the recognition of the reality of a miracle is а confirmation of the authenticity of the Holy Scripture itself, its truth and reliability as an image of Sacred History, a source of faith and Christian style of life.Article received 13.02.2019

Jana Kalwina zarys nauki o Kościele w świetle Institutio Religionis Christianae z 1543r.

One of the main postulates of the reformation movement, apart from the theological questions, was a proposal of the internal reform of the church institution. The Father of the Reformation,as Rev. Martin Luther is called in the source literature, raised the questions concerning the mission of the Church, its role in the magisterium, and also and perhaps above all its hierarchical structure and about the role of the clergy in the process of the eternal salvation. As a result of his reflections and probably his observations and his own experiences Luther undermined in succession different dogmatic, theological questions as well as those regarding the organization of the Roman Catholic Church. Slogans of renewal and reforms of the church structure spread very rapidly through the territory of German Reich, gaining numerous supporters among European nations. One of those for whom the Reformation ideas became the main field of activity was French man John Calvin. That well-rounded, well educated and well-read lawyer, knowing the main works of the German monk, acquired his principal theses postulating the changes in the functioning of the Church. Additionally, Calvin made a division of the Church between the earthly – the visible and the heavenly – the invisible one, and the person who bonds it, guarantees its unity and permanency, the indivisibility is the only and the highest Priest – Jesus Christ. In the work of his life Institucio Religionis Christianae Calvin embodied a full picture of the Christian Church as, in his opinion, it should be. Analysing particular issues regarding the function of the clergymen, the pope, celebrating the sacraments, penance and conversion, and also the eternal salvation, we are given the basic compendium of knowledge concerning the ecclesiology by John Calvin. His teaching about the Church, although in some points different in from the preaching of Rev. Martin Luther, however oscillates within the principal slogans of Reformation: Sola Fides –the man is saved solely by faith, Sola Gratia – God’s grace is necessary for salvation, Sola Scriptura – the only source of faith is the Holy Bible. He also added the idea: Solus Christus – only Christ saves, He is in the centre of The Church, we can observe Calvin’s Christ centred attitude in his preaching and in building ideological basics of the reformed denomination.

Paul L. WILLIAMS (Ed.), Faith and the Sources of Faith. Proceedings of the Sixth Convention of the Fellowship of the Catholic Scholars March 25-27, 1983, Northeast Books, Scranton, Pennsylvania 1985, 118 pp., 13,5 x 20,5.

Paul L. WILLIAMS (Ed.), Faith and the Sources of Faith. Proceedings of the Sixth Convention of the Fellowship of the Catholic Scholars March 25-27, 1983, Northeast Books, Scranton, Pennsylvania 1985, 118 pp., 13,5 x 20,5.

Czy zasada „sola Scriptura”pomaga czy przeszkadza w zjednoczeniu chrześcijaństwa?

The principle of sola Scriptura is one of the four rules of the Reformation movement. Its meaning, however, is not precisely determined. Protestants consider the Bible the only source of Revelation. This is not only a source of knowledge but also source of faith. Contemporary hermeneutics was initiated by Protestant philosophers and theologians. But nowadays it has been accepted and is also being developedby the Catholic theologian. The greatest novelty introduced by the Reformation is not a methodological modification at the noematic level but a difference in the perception of oneself as an interpreting person. The Reformation gave the individual the courage to undermine the rules accepted by the community. The personal activity on the community was put to the fore, and the community's action on the individualwas limited to the necessary minimum. It seems that the slogan sola Scriptura is just an invitation to individualism in interpretation. The principle that puts the Bible directly in the center of community life requires interpretation as every word. It seems that a common agreement on the understanding of this principle by Catholics and Protestants, in which the role of the community in the process of interpretation would be recognized, could open a new chapter in the pursuit of the reunification of Christianity.

Mišljenje religijskih sukoba kao sukobljavanje epistemologija

This paper will show the following: the distinctions among belief, religious belief, religion, and theology as religious instruction in belief; an explication of the concept of religious conflicts; the (im)possibility of realizing the ideals of theological epistemology; and the view of religious conflicts as a clash of epistemologies. As a proposition that is presumed to be true so that it could be used in explaining certain facts or as a presumption based on facts, a hypothesis is reflected in the assumption that religious conflicts are realized as a clash of epistemologies if we move from the area of the phenomena with which religions generally operate onto the area of principles on the basis of which these phenomena are realized as such. Thus, religious conflicts will be observed on the basis of the question of theological epistemologies, which can be differentiated into three basic ones: theologia fundamentalis, which has a Revelation or a Sacred text as the source of faith; theologia rationalis, which has reason as the source of faith; and theologia spiritualis, which has a personal maturation or revelation as the source of faith. Although the topic of this paper is the concept of religious conflicts as a clash of epistemologies, there will also be given, as it turns out, a necessary consideration of specific religious phenomena, which are given as such on the basis of one of the theological epistemologies, in accordance with the necessity of understanding the phenomenal area in which religious conflicts are realized. Nevertheless, the main tendency of this paper remains the idea of a clash among theological epistemologies as the explication of religious conflicts.

Divine Pedagogy: Dei Verbum and the Theology of Virgilio Elizondo

The influence of Vatican II and the conciliar era on Virgilio Elizondo’s theology is insufficiently acknowledged. In particular, he contended Dei Verbum teaches that the Scriptures and Christian tradition not only testify to the past words and deeds of God, but also instruct us in divine pedagogy. He further insisted that the poor and marginal are the privileged bearers of divine revelation, so these and all sources of faith must be engaged through their eyes. Elizondo’s theological investigations offer striking insights into Dei Verbum and the divine pedagogy it expounds.

„Oni torowali pierwsze drogi”. Wkład kaznodziejstwa w podwaliny kultury polskiej

Wpływ kaznodziejstwa na religijność polską i kulturę narodową jest ogromny. Kazanie docierało do wszystkich warstw społecznych. Słuchał go król, uczony i prostak, mieszczanin i chłop, bogaty i żebrak. Dla ogromnej większości Polaków było ono jedynym źródłem wiary i inspiracji do życia chrześcijańskiego. Pierwsi kaznodzieje ograniczali się w swoim przekazie do recytowania i prostego wykładu: Credo, dekalogu, Modlitwy Pańskiej i Zdrowaś, Maryja. Oddali nieocenione usługi w kształtowaniu polskiego języka religijnego i literackiego. Poziom wygłaszanych kazań i ich częstotliwość zależał od rangi kościoła (katedra, kolegiata, kościół miejski, wiejski, zakonny), odległości od miast i środowisk szkolnych. Czytano żywoty świętych i martyrologium. Wielką pomocą w przekazie wiary służyły pieśni religijne (doniosła rola carmen patrum – Bogurodzicy), które utrwalały katechezę ustną i zapisywały się w pamięci słuchaczy. W wykładzie moralności chrześcijańskiej skupiano się na cnotach, o które należało zabiegać, i na wadach, których trzeba było unikać; kładziono nacisk na praktykę dzieł miłosierdzia i zachowywanie przykazań; kształtowano kult człowieczeństwa Chrystusa, Jego Matki i świętych.

Tudo que é humano ressoa no coração da fé: discernir a missão universitária à luz dos sinais dos tempos

<p>O Concílio Vaticano II evidenciou a importância de discernir os “sinais dos tempos” para definir a missão cristã no seio do mundo e para exercer o próprio labor teológico. Ao celebrarmos, em 2015, o cinquentenário do concílio Vaticano II e da declaração <em>Gravissimum educationis</em>, bem como o vigésimo quinto aniversário da Constituição Apostólica <em>Ex corde Ecclesiae</em>, uma tarefa importante recai sobre a teologia fundamental, a saber: como discernir e redefinir a missão das universidades católicas no seio das novas situações humanas? Na presente reflexão, a título de exercício, proponho três passos para um discernimento teológico, que só pode ser feito por cada comunidade acadêmica: primeiro, identificar alguns grandes apelos na realidade paradoxal que caracteriza o tempo atual; segundo, redefinir a missão própria de uma universidade católica à luz de uma releitura da constituição apostólica <em>Ex corde Ecclesiae</em>; terceiro, a partir da perspectiva lançada pelo concílio, reafirmar a centralidade do Evangelho, fonte da fé e da teologia, como critério último de todo discernimento. E, à guisa de conclusão aberta, destacaremos alguns pontos fundamentais para a missão de uma universidade católica na contemporaneidade.</p>

The emotional logic of capitalism: what progressives have missed

The capitalist market, progressives bemoan, is a cold monster: it disrupts social bonds, erodes emotional attachments, and imposes an abstract utilitarian rationality. But what if such hallowed critiques are completely misleading? This book argues that the production of new sources of faith and enchantment is crucial to the dynamics of the capitalist economy. Distinctively secular patterns of attraction and attachment give modern institutions a binding force that was not available to more traditional forms of rule. Elaborating his alternative approach through an engagement with the semiotics of money and the genealogy of economy, Martijn Konings uncovers capitalism's emotional and theological content in order to understand the paradoxical sources of cohesion and legitimacy that it commands. In developing this perspective, he draws on pragmatist thought to rework and revitalize the Marxist critique of capitalism.

Teologie kroniek: Skrifverstaan en die Nuwe Hervorming1 Theology Chronicle: Understanding of Scripture and the “New Reformation”

During the last decade a group of South African theologians have stirred a part of the Afrikaans ecclesiastical community with statements and arguments on several faith issues, including the interpretation of the Bible. Adherents of the movement call themselves the New Reformation (“Nuwe Hervorming”). This theology chronicle is an attempt to touch on some hermeneutical challenges for understanding Scripture. To the Church the Bible is the norm and source of faith. Paradigm shifts have been caused by the Enlightenment and influenced the understanding of Scripture. Historical Criticism, for example, has brought multiple perspectives to the reading of biblical texts. More approaches to biblical understanding originated. For the ordinary Bible reader and believer these approaches sometimes seem to be confusing. This explanation is an attempt to create better understanding for Bible reading in our times. It concludes with a short assessment of the current role the New Reformation movement plays in the hermeneutical debate.

Foundational Ideas for an Integral Social Science Private In the Thought of St. Thomas Aquinas

Pitirim A. Sorokin advocated an “integral” system of truth which would incorporate religious ideas in the epistemology and ontology of the social sciences. Several foundational ideas for this integral perspective are in the thought of St. Thomas Aquinas: (1) the view that truth is derived from the three sources of faith, reason, and the senses; (2) the last end of human beings, which is happiness; (3) virtue and vice; (4) free will, through which individuals exercise the capacity to choose. These ideas can be incorporated within the existing frame of reference of the social sciences. When appropriate, they can be formulated as value premises, concepts, propositions, and operational definitions. The writings of Sorokin and Aquinas are considered as foundational sources for the development of a comprehensive integral tradition in the social sciences.

Spiritual care: the heart of palliative nursing.

The spiritual realm can be broadly defined as the life force springing from the unknown that pervades each person's entire being. It encompasses the volitional, emotional, ethical, social, intellectual and physical dimensions. It is the centre or core that integrates the whole person, surpassing the biological and the psychosocial. It is the self, or I, the essence of person-hood, the God within, that which communicates with the transcendent. It is that part of each individual that aspires to ultimate awareness, meaning, value, purpose, beauty, dignity, relatedness and integrity. The spiritual is the source of faith, hope and courage. It inspires theology, artistic inspiration and expression, love and healing.