The Theoretical Approach of Indigenization of Chinese Protestant Theology in the First Half of the 20th Century

From the early 20th century, Chinese “Indigenous Theology” served as the main line in the development of Chinese Protestant theology. It represents an important orientation in the communications between Chinese and Western culture as well as the development of modern Chinese thought. Chinese Indigenous Theology was the theoretical result of the combination of Chinese and Western religious spirit and thought, with a strong background of traditional Chinese culture. Its main purpose was to interpret and develop modern Chinese Protestant thought within the frame of Chinese traditional culture, mainly Confucianism, and to construct a native Christian theology with Chinese characteristics. As will become obvious, the theoretical construction of Indigenous Theology caused Western Protestant theology, with its fundamental spirit of "Dichotomy between God and Man" and its thought pattern of “External Transcendence”, to Chinese Indigenous Theology, grounded on a "Unity of God and Man" and a “Internal Transcendence”. However, due to excessive adherence to the historical experience of Indigenization, modern Chinese Protestant theology came to lack a sufficient response to and discussion of the issues of modernization and universalization. In this paper, both the theoretical achievements and the shortcomings of Chinese Indigenous Theology will be summarized and reviewed carefully.

Intellectual Dimensions of Madīnian Polity and its Implication for Islamic Governance: Lessons from the Early History of Islam

The very first verse revealed to the Prophet of Islam ﷺ, namely ﴾ Read in the name of your Lord ﴿ implied the concept of knowledge that corresponds with the intellectual attestation of the first article of Islamic faith, that is, the belief in the unity of God, which for its part requires a specific kind of knowledge related to the Divine. With the same token, the Revelation continued to provide the Prophet ﷺ with the intellectual and spiritual insights that he ﷺ perfectly transformed into the nucleus based on which the first Islamic state known as the Madīnian polity was firmly established. Hence, in this paper, the analysis will cover the intellectual dimensions of the Madīnian polity portrayed here in three essential aspects: the revelation as the principal source of knowledge, the affirmation as the intellectual and practical application of knowledge, and the manifestation as the individual and communal reflection of knowledge. I will argue that the said aspects as they were displayed in the Madīnian polity are the core factors that underpin the Islamic governance as such.

Islamic Values in Environmental Communication within the Malaysian Media: A Case Study of Utusan Malaysia and Berita Harian

We argue that environmental communication within the Malaysian media landscape is influenced by Islamic beliefs and teachings. Although Islam has a great influence on environmental communication in Malaysia, it is an area underexplored by past studies. We conducted a content analysis on two mainstream Malay media outlets, namely Utusan Malaysia and Berita Harian, for a six-year period (2012-2017) in order to investigate the types of Islamic values which were represented in the environmental articles published by both newspapers. We also conducted interviews with 11 journalists from both newspapers to determine the purpose of using Islamic values in environmental articles. The result of content analysis discovered that tawhid (unity of God) is the most common Islamic value used in Utusan Malaysia’s environmental articles, while in Berita Harian, iman (faith) is the value which most commonly appears. In the interviews, journalists from Utusan Malaysia described that the value of tawhid is used the most in the environmental articles as it is one of the core values in Islam, while the journalists from Berita Harian explained that iman has been used the most as this value is an intrinsic part of the readers’ lives. However, most of the interviewees stated that the main challenge for them came from the need of the journalists themselves to have a great understanding of both Islam and environment. It is hoped that the findings of this study could serve as a reference for future research in the area of Islamic environmental communication. Keywords: Environmental communication, Islam, media, value, Malaysia.

Over de verborgenheid van God. De preken van rabbi Shapira in het getto van Warschau

This article examines sermons on the hiddenness of God rabbi Shapira delivered during the years 1939-1942 under unbearable circumstances in the ghetto of Warsaw. Based on studies of the Hebrew Bible and the Jewish tradition, the Hasidic rabbi explores the problem of God’s hiddenness in order to support perseverance in this dreadful environment. The article begins with a summary of non-European rabbinical reactions to the rumours of eradication of the Jews and then proceeds to discuss rabbi Shapira’s five ‘concepts’ of God's hiddenness. These concepts find their theological focus in the unity of God and his people.

The Importance of Technology to the View of the Qur'an for Studying Natural Sciences

Islam advances its people to spread science and technology. According to Muslims who believe in the Koran, learning to develop science and technology is an attribute of their faith. Those who are knowledgeable have clearly been shown that they will attain invaluable rewards in the last day. In view of the present current science that can be seen from the unprecedented investment particularly for the characteristic, physical and clinical sciences to expand the considerable advancement in people. In science that depends on the administration of logical, experimental or skeptic perceptions to get ready comprehensive and manageable answers for worldwide ecological science, financial matters and basic individuals have genuinely vanished. This initial attempt to use the restless Westerners was according to the philosophers' view of reunifying science and the ethics of science from a spiritual worldview. We acknowledge that if scholars, organizational technology, technologists, creative and scientific institutions always pay attention to natural events from positivism, naturalist, modernist, empirical, agnostic or theistic philosophical assumptions that describe different branches from secular views to modern science will continue to participate critically. modern cemetery. As strict individuals, we change the viewpoint of the real world, nature and life dependent on the regulation of Tauhid (assertion of indisputably the unity of God as Creator, Ruler and Sustainer of such exists). Such world information is the Qur'an which is articulated like an elective information on the mainstream world, subsequently, It is the ideal opportunity for earnest researchers and goal logical sentiment, particularly youthful science understudies and Muslim researchers, to do the worldview change that is so required in the investigation of regular wonders. We perceive that the unmistakable goal to human advancement and the planetary emergency lies in the reshaping of the Tawheed idea of the Cosmos, Nature and Man as the mystical establishment of the normal sciences.

German-Russian Philosophical Dialogue: God and the World in S. Frank and M. Scheler

The commonality of views of S. Frank and M. Scheler on the question of the relationship between God and the world is based on the fact, that both philosophers relied on the ideas of Platonism and German mysticism. Both philosophers were convinced of the existence of a spiritual identity between Russia and Germany. This affinity is expressed in the reception of the mystical worldview. The article examines the views of Scheler and Frank on the development of Russian and German cultures. The article examines Frank's point of view on the existence in Europe of a single “eternal philosophy” that goes back to Platonism and Eastern Patristics. This philosophy, according to Frank, is the main line of philosophy in Europe and Russia. Frank continues the tradition of Neo-Platonism, medieval German mysticism and mysticism of German classical philosophy (Baader). God, according to Frank, is an incomprehensible fundamental principle of being. The creation of the world is the revelation of the inner life of God. In a later book “The light shineth in darkness” Frank doubts the omnipotence of God, but does not renounce the idea of the existential unity of God and the world. God as Spirit reveals “weakness” in the world. Frank's position is panentheism. Scheler, like Frank, is associated with Neoplatonism and German mysticism (Schelling). Scheler’s world and God are in close connection. God becomes a personal God in the process of creating the world. Like Frank, Scheler comes to the conclusion that the spiritual principle has no power over the vital principle. His position should be characterized as pantheism. Thus, Frank and Scheler act as followers of the mystical doctrine of the direct connection between God and the world. In their worldview, neoplatonic mysticism, German mysticism and Christianity are united into one whole.

The Islamization of Aristotelism in the Metaphysics of Ibn Sina

The article analyzes the activity of the greatest classic of the Islamic philosophy - Ibn Sina (Avicenna, 980-1037), aimed at the revision of Aristotelianism, mainly in terms of its synthesis with Islamic monotheism. Preferential attention is paid to the metaphysical section of Avicennian multivolume encyclopedia “The Healing” (c. 1020-1027). Instead of Aristotelian God / the Prime Mover as the final cause, which serves as the source of the movement of the world, Avicenna establishes God / Necessary Being, who acts as the Giver of being. Developing the ontological foundation of creationism, i.e. the creation of every thing in the world, the philosopher introduces a distinction between essence and existence ( māhiyyawujūd , lat. essentia-existentia), which will pass through the subsequent history of philosophy. Ibn Sina thoroughly modifies the Aristotelian doctrine of the unity of God and His essential cataphatic attributes. The intellectual narcissism of God, Who only knows Himself in Stagirite, he changes with the concept of Divine Omniscience and His providence of all existents. Ibn Sina transforms Aristotelian eternalism into eternalistic creationism, modifying the emanationist scheme of cosmogenesis advanced by al-Farabi (d. 950), in which the process of proceeding of the existents from the First Principle appears as an intellectual act. The Muslim philosopher complements Aristotelian cosmology with the doctrine of angels, whom he identifies with cosmic intellects and souls as the governors of the celestial spheres. Avicennian radical innovation is in the doctrine of Active Intellect ( al-‘akl al-fa‘‘al , lat. intellectus agens ), who is not only the ruler of the sublunar world, but actually is its demiurge. This intellect is assigned with the function of the illumination of the human intellect, as well as with the role of the archangel Gabriel the transmitter of divine revelation according to Muslim tradition. From the philosophical perspective, Avicenna develops alien to Aristotelianism topics related to the prophecy and revelation, the immortality of the soul and its otherworldly fate.

Konsep Organisasi dan Manajemen dari Sudut Pandang Islam serta Implementasinya

The principles of the Qur'an and the Prophet's recipe provide guidance to Muslims. In the first six centuries, their commercial activities and family affairs led to the Islamic Golden Age, in which knowledge, commerce, industry, agriculture, and complex organizational construction flourished. . Work and creativity are respected in many forms. Industry and trade are regulated by companies or labor unions. Companies have enormous social benefits. They maintain work standards and prevent fraudulent competition, thereby ensure a friendly society based on religious and moral grounds, and provide members with professional knowledge and shared responsibility. Honesty and serenity are the hallmarks of Muslim commodities. These guiding principles derive from certain principles and guidelines governing worship and behavior, rather than the literal spiritual meaning of the principles and guidelines chosen. Islam has five pillars: the unity of God (Sahadat), fasting, prayer, zakat and zakat. These pillars and other standards also have an impact on business organizations. The purpose of this study was to study and describe the concept of organization and management in an Islamic perspective and its implementation in Riyadlul Jannah Mojokerto Islamic Boarding School. This research is a literature study using qualitative induction methods and descriptive analysis. Based on the results of the discussion, the following conclusions can be drawn: 1) Humans are born with social abilities, need an "organization" to survive and develop in order to achieve the expected goals and adapt to their social relationships through cooperation. The principle of socialization is due to the social nature of which the Qur'an proclaims as well as possible. Several verses of the Koran emphasize the need for organization. 2) The pillars of Islam are certain principles and norms that govern worship and behavior. In this section, the principles and guidelines chosen and established have an organizational meaning, not a literal spiritual meaning. 3) The organizational design mostly adopts a dual contingency point of view, that is, the organizational design must be chosen according to the multi-dimensional characteristics of a particular environment or context. These characteristics include structural elements (such as goals, strategies, and structures) and personnel (such as work processes, personnel, coordination, and control). 4) At the initial stage, it faced several pressing social problems: prejudice and discrimination against non-Arabs; abuse of power by elites; poverty; discrimination against women; competition between tribes; and harsh collective punishment. Prophet Muhammad SAW showed confidence and creativity in eliminating or minimizing these problems through the concept of organization and management.

The Philosophy of Man in the Poetry of Sеid Nasimi Imadeddin

In the article, the author substantiates the position about the relevance of Nasimi’s thoughts about the unity of God, that all people are children, that everyone should enlighten his mind. The poet’s lines about ignorance as to the cause of evil and cruelty because it is the essence of Shaytan remain relevant. Nasimi’s work, which is pantheistic, anthropocentric and humanistic, developing the language of the Azerbaijani people, contributed to the unification of Azerbaijanis into a single people, the formation of self-consciousness and national identity. The beauty of a syllable, depth of thoughts, melodiousness of lines of poetry of the poet and the philosopher, attracting love to itself and admiring such poets and thinkers of related Turkic nationalities as Alisher Navoi, Lutfi, Babur, Mashrab, etc. , promoted understanding by them of the relatedness with each other. Nasimi’s thoughts, based on the profound progressive humanistic and democratic provisions of the Qur’an, were ahead of his time and did not fit the socio-political conditions of the Islamic world of those times. It is so because he wrote that he does not fit into this world. The author concluded that the provisions of Nasimi about man as the highest value of existence are relevant today. Nasimi revealed the basis of the civilisational unity of humankind, which is also achieved by the legal “frame” of the value of human life, its freedom, and equality.