Celestial Entertainment in Eden: Book V of Paradise Lost

1969 ◽  
Vol 62 (4) ◽  
pp. 412-427 ◽  
Author(s):  
Jason P. Rosenblatt
Keyword(s):  
Paradise Lost ◽  
Relationship With God ◽  
The Relationship ◽  
Biblical Figures

Although the relationship between the Biblical figures Abraham and Adam underlies episodes in Books V, VIII, XI, and XII of Paradise Lost, only the significance of the parallels in the last two books has been explored fully. Barbara Kiefer Lewalski finds that the transition from vision to narration in Michael's presentation of history, coinciding with the story of Abraham, symbolizes Adam's initial revelation through faith of a covenantal relationship with God. Stressing the similarities between Abraham's departure from Ur and Adam's from Eden, Mother Mary Christopher Pecheux believes that this association “enriches and universalizes Milton's theme, helps to emphasize the virtues of the Christian hero, and reinforces the paradox of the fortunate fall.” Moreover, the topic of Abraham's departure from his homeland affords Milton the opportunity of incorporating the epic-journey motif into his poem.

Freud and Jewish Dreaming

2001 ◽  
Vol 3 (1) ◽  
pp. 18-27 ◽  
Author(s):  
Stephen Frosh
Keyword(s):  
Cultural Identity ◽  
Jewish Tradition ◽  
Creative Activity ◽  
Jewish Thought ◽  
The Relationship ◽  
Biblical Figures

This paper describes some links between Freud's creative activity in The Interpretation of Dreams and his identification with the biblical figures of Joseph and Moses. In particular, it draws on traditional Jewish thought on the relationship between prophecy and dreaming, and on the characters of Joseph and of Moses. It is argued that The Interpretation of Dreams shows Freud exploring aspects of his gendered and cultural identity and finding a place for himself as a provocative and iconoclastic ‘dreamer’ in the Jewish tradition.

TAFSIR AYAT-AYAT ZAKAT SEBAGAI PENGUAT KONSEP FILANTROPI EKONOMI KEUMMATAN (Tafsir Verses Of Zakat As The Booster Of Public Economic Philanthropy Concept)

2019 ◽  
Vol 3 (2) ◽  
pp. 117-137
Author(s):  
Mustaqim Makki
Keyword(s):  
Economic Crisis ◽  
Human Life ◽  
Minimum Level ◽  
Relationship With God ◽  
Public Economic ◽  
Close Relationship ◽  
Vertical Relationship ◽  
The Relationship ◽  
Very High ◽  
Functional Content

Zakat merupakan salah satu sendi pokok ajaran Islam. Urgensi zakat yang merupakan anjuran agama Islam untuk menunaikan zakat dan memberikannya kepada yang berhak dengan ketentuan mencapai nishabnya, (kadar minimum harta tertentu) mempunyai nilai sangat signifikan dalam kehidupan manusia. Seorang insan yang sarat akan segala permasalahan pada fitrahnya menuntut untuk selalu berinteraksi kepada sesama, baik berupa materi maupun non materi. Zakat merupakan maliyah ijtima’iyyah yang mengandung nilai-nilai filantropi yang sangat tinggi, karena ketika mengaplikasikan kewajiban zakat kita telah membantu sesama serta mengurangi kesenjangan yang disebabkan beberapa sifat manusia diantaranya adalah sifat kikir, dengki dan iri hati. Menguatnya kembali harapan banyak kalangan terhadap implementasi filantropi Islam, baik dalam bentuk zakat, infak, sedekah, dan wakaf, memiliki keterkaitan erat dengan kondisi bangsa yang belum sepenuhnya bangkit dari keterpurukan sebagai dampak dari krisis ekonomi yang berkepanjangan. Kondisi ini berakibat kesenjangan penguasaan perekonomian antar warga negara menjadi kian lebar. Pada saat itulah, ziswaf (zakat, infak, sedekah, dan wakaf) kembali dilirik dan diharapkan menjadi alternatif solusi terhadap problem kemiskinan umat. Manusia sebagai khalifah fil ardh dalam Al Qurán menekankan muatan fungsional yang harus diemban oleh manusia dalam melaksanakan tugas-tugas kesejarahan dalam kehidupannya di muka bumi. Kaitan dengan konsep tersebut, ada dua fungsi manusia. Pertama: Manusia sebagai hamba (ábid), dituntut untuk sukses menjalin hubungan secara vertikal dalam hal ini hubungannya dengan ketuhanan (Teologis). Kedua adalah manusia sebagai khalifah, dituntut untuk sukses menjalin hubungan secara horizontal dalam hal ini hubungan terhadap manusia.Kata kunci: tafsir ayat zakat, filantropi, ekonomi keummatanAbstract:Zakat is one of the main points of Islamic teachings. The urgency of zakat which is suggested by Islam to fulfill and give it to those who are referred to with the provisions to reach their nishab, (minimum level of certain assets) has a very significant value in human life. A person who is full of all problems in his/her natural demands will always get interaction with other people, either material or non-material. Zakat is maliyah ijtima’iyyah which contains very high philanthropic values, because when applying the obligation of zakat we have helped others and reduced the gaps caused by some human traits including miser, jealousy and envy. The reinforcement of the expectations (estimation) from any levels on the implementation of Islamic philanthropy, which in the form of zakat, donation, alms and endowments, has a close relationship with the condition of the country that has not fully risen from bad economic adversity due to economic crisis. This condition causes a widening of the economic mastery among the citizens. At that moment, ziswaf (zakat, infaq, alms, and waqf) was again given a serious attentition and expected to be an alternative solution to the problem of poverty among citizens. Humans as khalifah fil ardh in the Qur'an emphasize the functional content that must be carried by humans in carrying out historical tasks in their lives on earth. In accordance with this concept, there are two human functions. First: Humans as servants (ábid), are required to succeed in establishing a vertical relationship in this case the relationship with God (Theological). Second, humans as caliphs, are required to succeed in establishing horizontal relationships in this case the relationship to humans.

scholarly journals Pola Asuh Orang Tua Terhadap Anak Berdasarkan Golongan Darah

2019 ◽  
Vol 4 (2) ◽  
pp. 114-129
Author(s):  
Hamam Burhanuddin
Keyword(s):  
Social Interaction ◽  
The Body ◽  
Blood Type ◽  
Relationship With God ◽  
3 Dimensional ◽  
Islamic Studies ◽  
Stage Of Development ◽  
Relationship Of ◽  
The Relationship ◽  
The Brain

The study in this paper are explain about the studies of medical (medicine) blood type have the same relationship to human character because the blood producing antibodies and antigens. It could determine a person helpless hold strong or weak body, has an allergy to something or not, in the blood also contains various nutrients (like protein) and also the oxygen being supplied to the brain and nerves and body affect performance someone will then be emanated from the attitude of the person and social interaction. As has been explained, but keep in mind, there is blood in the genes, the nature of which is carried in the body/genotif rightly so it is, but we can not ignore the fenotif/nature arising or visible, this trait appear due to interaction between genes and the environment, so even if the person is smart in the intelligentsia and emotional, but grew up in a bad environment is going to be a bad trait. The theory of personality based on blood type can be used as a reference in parenting children through an understanding of the fundamental principles of the application of personality accompanied by parenting. Furthermore, the taking of steps in the care tailored to the stage of development of the child, in the Qur'an explicitly did not mentioned paragraph that discusses about blood type, but in the Qur'an there are blood (ad-Dam), Islamic studies in the study of Children is seen as a mandate from God, forming 3-dimensional relationships, with parents as the central figure. First, her parents relationship with God that is backed by the presence of children. Second, the relationship of the child (which still need a lot of guidance) with God through his parents. Third, the relationship of the child with both parents under the tutelage and guidance of God.

scholarly journals MEREFLEKSIKAN TUHAN DALAM PERSPEKTIF METAFISIKA, DAN RELEVASINYA BAGI MULTIKULTURALISME INDONESIA

2018 ◽  
Vol 16 (8) ◽  
pp. 3-18
Author(s):  
Agustinus Wisnu Dewantara
Keyword(s):  
Human Mind ◽  
The Other ◽  
Human Language ◽  
Relationship With God ◽  
Human Thought ◽  
The World ◽  
The One ◽  
Analogical Approach ◽  
Human Intellect ◽  
The Relationship

Talking about God can not be separated from the activity of human thought. Activity is the heart of metaphysics. Searching religious authenticity tends to lead to a leap in harsh encounter with other religions. This interfaith encounter harsh posed a dilemma. Why? Because on the one hand religion is the peacemaker, but on the other hand it’s has of encouraging conflict and even violence. Understanding God is not quite done only by understanding the religion dogma, but to understand God rationally it is needed. It is true that humans understand the world according to his own ego, but it is not simultaneously affirm that God is only a projection of the human mind. Humans understand things outside of himself because no awareness of it. On this side of metaphysics finds itself. Analogical approach allows humans to approach and express God metaphysically. Human clearly can not express the reality of the divine in human language, but with the human intellect is able to reflect something about the relationship with God. Analogy allows humans to enter the metaphysical discussion about God. People who are at this point should come to the understanding that God is the Same One More From My mind, The Impossible is defined, the Supreme Mystery, and infinitely far above any human thoughts.

Defining Man as Animal Religiosum in English Religious Writing ca. 1650–ca. 1700

2019 ◽  
Vol 88 (4) ◽  
pp. 925-952 ◽  
Author(s):  
R. J. W. Mills
Keyword(s):  
Eighteenth Century ◽  
Early Modern ◽  
Human Nature ◽  
Relationship With God ◽  
Rational Animal ◽  
Cambridge Platonism ◽  
Definition Of ◽  
The Relationship ◽  
Subsequent Incorporation ◽  
The Continuum

This article surveys the emergence and usage of the redefinition of man not as animal rationale (rational animal) but as animal religiosum (religious animal) by numerous English theologians between 1650 and 1700. Across the continuum of English Protestant thought, human nature was being redescribed as unique due to its religious, not primarily its rational, capabilities. This article charts said appearance as a contribution to debates over man's relationship with God; then its subsequent incorporation into the discussion over the theological consequences of arguments in favor of animal rationality, as well as its uses in anti-atheist apologetics; and then the sudden disappearance of the definition of man as animal religiosum at the beginning of the eighteenth century. In doing so, the article hopes to make a useful contribution to our understanding of changing early modern understandings of human nature by reasserting the significance of theological writing in the dispute over the relationship between humans and beasts. As a consequence, it offers a more wide-ranging account of man as animal religiosum than the current focus on “Cambridge Platonism” and “Latitudinarianism” allows.

What Is Our Sacred Responsibility in the World?

2017 ◽  
Author(s):  
Madhuri M. Yadlapati
Keyword(s):  
Religious Ethics ◽  
Human Beings ◽  
Relationship With God ◽  
The World ◽  
Human World ◽  
Human Responsibility ◽  
The Relationship

This chapter examines four particular ways in which faith has been expressed as a commitment to one's responsibilities vis-à-vis one's community and God. It discusses Hindu epic illustrations of dharma, or sacred duty; an allegorical extrapolation of Christian responsibility in C. S. Lewis's Narnia series as well as his discussion of the relationship between faith and works; Islamic understanding of human beings as God's caliphs (khalifa) and the responsibility for jihad; and Jewish articulations of human responsibility in a covenantal relationship with God. These examples concern a specific interface of religious ethics and the commitment to faith, by which one embraces a tremendous sense of responsibility for the very fate of the human world.

Atonement and Reconciliation

1992 ◽  
Vol 28 (4) ◽  
pp. 435-452 ◽  
Author(s):  
Vincent Brümmer
Keyword(s):  
English Word ◽  
Relationship With God ◽  
Presence Of God ◽  
Course Of Action ◽  
Current Usage ◽  
Religious Issue ◽  
The Right ◽  
The Relationship ◽  
The Way

Religious believers understand the meaning of their lives in the light of the way in which they are related to God. Life is significant because it is lived in the presence of God, and ultimate bliss consists in being in the right relation with God. Through sin, however, our relationship with God has been drastically disrupted. The fundamental religious issue which we all have to face, therefore, is how this relationship can be restored. How can we attain ultimate bliss by being reconciled with God? Basically, this is the issue with which the doctrine of atonement has to deal:The English word ‘atonement’ is derived from the words ‘at-one-ment’, to make two parties at one, to reconcile two parties one to another. It means essentially reconciliation… In current usage, the phrase ‘to atone for’ means the undertaking of a course of action designed to undo the consequences of a wrong act with a view to the restoration of the relationship broken by the wrong act.

scholarly journals Etika Bisnis Islam Dan Kelangsungan Usaha Aqiqah Service Centre (ASC) Di Gresik

2019 ◽  
Vol 4 (2) ◽  
Author(s):  
Misbahul Khoir ◽  
Moh. Ah. Subhan ZA
Keyword(s):  
Business Ethics ◽  
Family Environment ◽  
Group Discussion ◽  
Service Center ◽  
Relationship With God ◽  
Moral Value ◽  
Service Centre ◽  
Islamic Business Ethics ◽  
The Difference ◽  
The Relationship

The idea of this research comes from the experience of researchers who, since married two years ago, is faced with a family environment that grows up and carries on their lives for generations through Aqiqah businesses service. The Aqiqah Service Center (ASC) is the first and oldest aqiqah service center in Gresik because it has been more than 50 years and has contributed to the formation of an Islamic generation by serving, assisting, and facilitating the intentions of Muslim parents in the city of students in Gresik and its surroundings in making goats goat for their children. The research will answer two questions: (1) What is the difference between Islamic business ethics and non-Islamic business ethics, and (2) How is the urgency of Islamic business ethics in the business continuity of the Aqiqah Service Center (ASC) in Gresik? This study is a qualitative-descriptive study with the aim of understanding the phenomena experienced by the subject of research including behavior, perception, motivation, and action holistically by utilizing various scientific methods. Data collection methods include; observation, in-depth interview or focus group discussion, and documentation. Data analysis techniques include: processing and preparing data for analysis, reading the entire data, analyzing in more detail by coding data, considering detailed instructions that can help the coding process, giving descriptions that will be presented in the report, interpreting and interpreting data. The result of research shows that The difference between islamic business ethics and conventional is in terms of; sources, motives, paradigms, foundations and basic foundations. The business of the ASC (Aqiqah Service Center) UD. H. M. Arba'i in Gresik, besides looking for qi>mah ma>diyyah (material value), but also must be able to obtain and give two other orientations, namely qi>mah khulu>qiyyah and qi>mah ru>h}iyyah. Qi>mah khulu>qiyyah is a noble moral value which becomes a necessity that arises in business activities, so as to create an Islamic fraternity, between business managers and employees, as well as between sellers and buyers. Qi>mah ru>h}iyyah means, the business act is intended to get closer to Allah SWT. In other words, when carrying out a business activity, it must be accompanied by an awareness of the relationship with God. This is what is meant, that every Muslim act is worship. Charity worship is material, while awareness of the relationship with God when doing business is called the spirit. Keywords: Islamic business ethics, Aqiqah Service Centre

scholarly journals DIVINE HIDDENNESS AND HUMAN CONSCIOUSNESS

2021 ◽  
pp. 20-31
Author(s):  
Pavel Butakov
Keyword(s):  
Religious Experience ◽  
Cognitive Abilities ◽  
Human Consciousness ◽  
Divine Presence ◽  
Epistemic Situation ◽  
Relationship With God ◽  
Divine Hiddenness ◽  
New Strategy ◽  
The Relationship ◽  
Loving Relationship

The paper offers a new strategy for refuting the atheistic hiddenness argument. For that, the argument is modified on the account of the actual epistemic situation in our world. As a result, the success of the modified argument hinges on the truth of the supposition that divine-human loving relationship depends on whether the human had a convincing religious experience of the divine presence and whether the human possesses the capability to recognize this experience as their participation in the relationship with God. This supposition, however, is shown to be unfounded. Moreover, this supposition entails that many people who lack the necessary cognitive abilities to be conscious of their relationship with God are thus unfit for this relationship, which disagrees with the idea of all-encompassing divine love. A successful rebuttal of this supposition results in a refutation of the hiddenness argument.

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