The Birth of the Gods: Sexuality, Conflict and Cosmic Structure in Hesiod's Theogony

Ramus ◽  
1978 ◽  
Vol 7 (1) ◽  
pp. 61-77 ◽  
Author(s):  
Linda S. Sussman
Keyword(s):  
Moral Order ◽  
New Order ◽  
Creative Potential ◽  
Sexual Interaction ◽  
The World ◽  
The Creation ◽  
The Universe

The Theogony is a poem about the creation of a cosmos, that is, an order. This order is created through the interaction of sexual beings, and the essentially sexual nature of the creative act eventually comes to structure and organize the space of the universe. Sexuality, moreover, implies a fundamental source of tension or conflict between opposites. Paradoxically, conflict in the Theogony is not destructive; rather, conflict enhances and expands the creative potential of sexuality by ensuring that the end product of sexual interaction, new being, will be able to act upon the world.Conflict arises in the first two divine generations when a divine being attempts to contravene the telos of sexual movement by preventing his already conceived and fully gestated offspring from coming into the world. Conflict thus works against the destructuring of the world. The consequence of each conflict is a world which is more ordered and structured, as the offspring first of Gaia and Ouranos, and then of Rheia and Kronos, are permitted to assume their appropriate places in it, or as Zeus is able to turn his attention from the suppression of his enemies to the establishment of a fixed moral order. Thus conflict decreases the entropy of the world and tends toward creation and new order.

A book of protection: Hoja Ahmad Yassawi's "Devoni Hikmat"

2020 ◽  
Vol 3 (1) ◽  
pp. 156-160
Author(s):  
Khurshida Salimovna Safarova ◽  
Shakhnoza Islomovna Vosiyeva
Keyword(s):  
Moral Status ◽  
The World ◽  
The Creation ◽  
The Universe

Every great fiction book is a book that portrays the uniqueness of the universe and man, the difficulty of breaking that bond, or the weakening of its bond and the increase in human. The creation of such a book is beyond the reach of all creators, and not all works can illuminate the cultural, spiritual and moral status of any nation in the world by unraveling the underlying foundations of humanity. With the birth of Hoja Ahmad Yassawi's “Devoni Hikmat”, the Turkic nations were recognized as a nation with its own book of teaching, literally, the encyclopedia of enlightenment, truth and spirituality.

scholarly journals Synet på natur og historie hos Grundtvig og Løgstrup

1994 ◽  
Vol 45 (1) ◽  
pp. 92-106
Author(s):  
Hans Henningsen
Keyword(s):  
Sense Perception ◽  
Historical View ◽  
Self Recognition ◽  
The World ◽  
Art Forms ◽  
History Of ◽  
Different Dimensions ◽  
The Creation ◽  
The Universe ◽  
Historical Life

The View of Nature and History in Grundtvig and LøgstrupBy Hans HenningsenGrundtvig’s and K.E. Løgstrup’s thoughts move in two different dimensions, but with the same intention of demonstrating that it was not the capacity of man to create culture that first gave significance to the world. But where Grundtvig speaks about history, Løgstrup speaks about »phenomena«, »nature«, and »universe«.While Grundtvig was largely unaffected by Kant, the latter - with his concepts of the selfexistent subject and the idea of the faculty of cognition as productive - became a challenge to Løgstrup. Kant heralds an era whose relationship with the universe is characterized as a »marginal existence«. Our culture became an emancipatory culture which was all to the good, but the era lost its sense of the .pre-cultural. structures in which life is »encased«.The era has also emancipated itself from Grundtvig’s historical view. But a history on the premisses of relativism is no history. Or, in Løgstrup’s words, there is no other history than the history of what is essential in life. Therefore, in reality, Løgstrup’s phenomenological and philosophical endeavours become a defence of history. Grundtvig’s view of nature was determined by his radical prioritization of history. He prefers to view nature as part of the historical life of man, which again determines his use of nature images. In Grundtvig there is no religious interpretation of any experience or perception of nature in spite of the fact that everything in the Creation is to be understood as images of the eternal.In Løgstrup there is no such cautions attitude towards nature. Here nature and sense perception are liberating, but as is the case with Grundtvig, nature is seen as the foundation of man’s life, as immediate experience.Grundtvig’s radical prioritization of history colours his view of art. The Creation itself is the greatest work of art; part of it is the upbringing through which all history must be the object of the individual’s own experience. Among the art forms, poetry ranks highest, with the song above all other forms, while Grundtvig only uses disparaging words about painting and sculpture because these art forms are wordless and preclude changes. Løgstrup, however, attaches much greater importance to sense perception and self-recognition through art.These contrasts may be regarded as what Løgstrup calls uniting opposites; it must be remembered, however, that such disparities cannot be harmonized so as to disappear, but are uniting precisely by virtue of the tension that exists between them. The actual existence of the contrasts does not preclude the possibility that in a wider sense the two views may be contained within the same framework and express a common intention.

scholarly journals Theophany in the Old Testament and its Interpretation in Aramaic Translations (The Concept of the Divine Word in the Targum)

2007 ◽  
pp. 27-37
Author(s):  
Dmytro V. Tsolin
Keyword(s):  
Old Testament ◽  
Epic Poetry ◽  
Material World ◽  
The World ◽  
Genesis 1 ◽  
History Of ◽  
Repeated Use ◽  
The Creation ◽  
The Universe ◽  
Experienced Researcher

Every reader of the Old Testament, both experienced researcher and newcomer, cannot fail to pay attention to one peculiarity in the presentation of the idea of ​​God: it is a harmonious (and, at times, amazing) combination of transcendence and immanence. The History of the Creation of the World (Genesis 1: 1 - 2: 3), which begins the first book of the Strictly Testament - Genesis - is an example of an exquisite prose genre with elements of epic poetry. In it, the Creator of the Universe appears to the Almighty, the Wise, and the All-Powerful, standing above the created world: Only one word of it evokes the material world from nothingness. This is emphasized by the repeated use of the formulas אלהים וימר / wa-yyo'mer 'ělohîm ("And Elohim said ...") and ויהי־כן / wa-yəhî khēn ("And so it became"). This use of two narrative constructs at the beginning and at the end of messages about the creative activities of God clearly emphasizes the idea of ​​reconciling the divine Word and being. God is shown here to be transcendental.

scholarly journals Divine Love as the Reason for Creation in Islam—An Exploration of Nursi’s Epistles of Light

Religions ◽  
2020 ◽  
Vol 11 (12) ◽  
pp. 667
Author(s):  
Nasrin Rouzati
Keyword(s):  
Final Section ◽  
Critical Role ◽  
Spiritual Journey ◽  
Divine Love ◽  
God's Love ◽  
The World ◽  
Magnum Opus ◽  
The Creation ◽  
The Universe ◽  
Shed Light

This paper aims to answer the question “why did God create the world” by examining Bediuzzaman Said Nursi’s magnum opus, the The Epistles of Light (Risale-i Nur), to demonstrate that, from a Nursian perspective, divine love is the raison d’etre for the creation of the world. The first section will investigate the notion of divine love as reflected in the wider Muslim scholarly literature. This will be followed by a discussion on the theology of divine names, with special attention to Nursi’s perspective, illustrating the critical role that this concept plays in Nursian theology particularly as it relates to cosmic creation. The third section will explore the metaphysics of love, the important implications of God’s love in the creation of the world, and its role as the driving force for the dynamism and activities within the structure of the universe. The Qur’anic presentation of love, maḥabba, as well as the significance of the reciprocal nature of love between God and humankind will be explored next. The final section will shed light on the synergy between divine love and the Qur’anic notion of ibtilā, trial and tribulation, to demonstrate its instrumentality in man’s spiritual journey.

Ghazâlî's Argument from Creation. (I)

1971 ◽  
Vol 2 (1) ◽  
pp. 67-85 ◽  
Author(s):  
Leen E. Goodman
Keyword(s):  
Existence Of God ◽  
Design Argument ◽  
The World ◽  
The Creation ◽  
The Universe

One achievement of the philosophy represented by Ghazâlî is disentangling the creation argument for the existence of God from rival forms of design argument which allow or assume the eternity of the world. From its earliest expressions as an isolated insight which might easily be explained away as myth, the notion that the universe had been brought to be out of what is not was gradually tranformed under pressure of severe Aristottelian criticism into a precise concept, and the argument implicit in such a notion metamorphosed into an elegant and sophisticated demonstration. Backed up by the closely reasoned philosophy of being into which it was now integrated, the argument from creation might confidently hope to be proof against attack.

scholarly journals THE FACT OF CREATION AND THE LIMITS OF SCIENTIFIC KNOWLEDGE

2020 ◽  
Vol 4 (1) ◽  
pp. 85-101
Author(s):  
Ion Marian CROITORU ◽  
Keyword(s):  
New Physics ◽  
The Body ◽  
Christian Theology ◽  
The World ◽  
The Creation ◽  
Science And Theology ◽  
To Come ◽  
The Times ◽  
The Moment ◽  
The Universe

Although scientific research is in full bloom regarding, for instance, the environment, the fact of creation cannot be ignored either, even if some scientists deny it, while others ascertain it, albeit from perspectives, however, foreign to the patristic vision specific of the Orthodoxy. Consequently, the limits of cosmology are structured as well by Christian theology, which shows that the study of the world, guided by laws of physics in a limited framework, is carried out inside the creation affected by the consequences of the primordial sin, so that the reality of the world before sin is known only to those who reach spiritual perfection and holiness, therefore, from an eschatological perspective, since they, too, go through the moment of separation of the soul from the body, waiting for the general resurrection. Therefore, a new way of being is affirmed in the Orthodox Church, by the personal experience of each believer, which is a transformation on the personal and cosmic level, according to Jesus Christ’s resurrected body, which means the reality of a new physics, which concerns both the beginning of the universe, but also its new dimension, at the Lord’s Second Coming, when heaven and earth will be renewed by transfiguration. Regarding the existence of the universe, the differences are given by the perceptions of two cosmologies. Thus, the theonomous cosmology highlights man’s purpose on earth, the necessity of moral and spiritual life, and the transfiguration of creation, explaining God’s presence in His creation, but also His work in it, namely the transcendence and the immanence in relation to the creation. The autonomous cosmology engenders the evolutionist theory, which leads to secularism and, consequently, to the gap between the contemporary man’s technological progress, and his spiritual and moral regress. Today, more scientists are turning their attention also to the data of the divine Revelation, the way it makes itself known by its organs, the Holy Scripture and the Holy Tradition, in the one Church, which will mean a deepening of the dialogue between science and theology in favour of the man from everywhere and from the times to come.

Augustine: De Civitate Dei The City of God Books XI and XII

2015 ◽  
Author(s):  
P. G. Walsh
Keyword(s):  
Latin Text ◽  
City Of God ◽  
Holy Trinity ◽  
The World ◽  
Two Cities ◽  
History Of ◽  
The Creation ◽  
The City ◽  
The Universe

In books I–V of De Civitate Dei, St. Augustine rejects the claim that worship of the pagan gods had brought success in this life, and in books VI–X, the prospect of a happy afterlife. In books XI–XII, Augustine turns from attack to defence, for at this point he initiates his apology for the Christian faith. Books XI and XII document the initial phase of the rise of the two cities, the city of God and the city of this world, beginning with the Creation of the world and the human race. In Book XI, Augustine rejects the theories of Aristotle, Plato and the Epicureans on the creation of the universe and addresses the creation of angels, Satan, the role of the holy Trinity and the importance of numerology in the Genesis account. In Book XII, Augustine is chiefly concerned with refuting standard objections to the Christian tradition, returning to discussion of the Creation, including his calculation, based on the scriptures, that the world was created less than 6,000 years ago. This book is the only edition in English to provide not only a text but also a detailed commentary on one of the most influential documents in the history of western Christianity. It presents Latin text, with facing-page English translation, introduction, notes and commentary.

scholarly journals ESENSI WAHYU DAN ILMU PENGETAHUAN

Wardah ◽  
2018 ◽  
Vol 18 (2) ◽  
pp. 163
Author(s):  
Rosita Baiti ◽  
Muhammad Harith
Keyword(s):  
Life Science ◽  
Human Beings ◽  
The World ◽  
The Creation ◽  
The Universe

This study discusses the related of revelation with science. Reviewing revelation does not mean ignoring the study in the perspective of science, because in the revelation itself is found so many verses that encourage human beings to conduct thinking activities in reviewing everything especially the universe for the creation of a civilized life. Science has indeed contributed greatly to the welfare of  live and life, but it is realized that the results of science especially concerning truths that have a high value can not be obtained. Therefore, the information of revelation becomes important and needed by humans in addition to cover the weaknesses of science, but also as a guide to life for the happiness of the world and the hereafter.

scholarly journals The Kingdom of God and those who have not heard the contents of Scripture

2003 ◽  
Vol 37 (4) ◽  
Author(s):  
M.A. Kruger
Keyword(s):  
Kingdom Of God ◽  
Mental Capacity ◽  
First Century ◽  
Technological Changes ◽  
Apostle Paul ◽  
The World ◽  
The Creation ◽  
The Universe ◽  
The Church ◽  
The Invisible

Article 2 of the Belgic Confession deals with the following issue: By what means does God make Himself known to us? The first part of Article 2 that echoes the teaching of Calvin via the Gallic Confession reads as follows: “We know Him [God] by two means: First by the creation, preservation and government of the universe, which is before our eyes as a most elegant book, wherein all creatures, great and small, are characters (read: letters – MAK) leading us to see clearly the invisible things of God, even his everlasting power and divinity, as the apostle Paul says (Rom. 1:20). All which things are sufficient to convince men and leave them without excuse.” This article of 1561 agrees with Calvin’s Institutes of 1559 (1, V, 1) and the early Reformed Confessions before the Canons of Dordt (1618-1619). It seems as though, after Calvin, a doctrine of insufficiency regarding this first means of revelation gradually developed. In the Westminster Confession of 1647 this means of understanding God’s revelation (i.e by receiving God’s communication through the creation, preservation and government of the universe) was explicitly interpreted as insufficient. Man’s inherent ability to know God by means of his own mental capacity, the so-called light of nature, that remained after the Fall, was also regarded as insufficient. The issue of whether the interpretation of Article 2A had not been changed in the first century after Calvin should therefore be seriously considered by Reformed churches. Furthermore, the church of today, situated in a world that experiences such phenomenal scientific and technological changes, should ask what relevance Article 2A of the the Belgic Confession has for the church and the world.

scholarly journals Pandangan Al-Ghazali tentang Qadim dan Baharu Alam Semesta

2019 ◽  
Vol 21 (2) ◽  
pp. 148
Author(s):  
Suma Hayani ◽  
Andi Saputra ◽  
Saidul Amin
Keyword(s):  
Literature Review ◽  
Secondary Data ◽  
Islamic Theology ◽  
The World ◽  
The Creation ◽  
The Universe

Mankind needs to study the creation of the universe because it will deliver them the proof, existence and omnipotence of Allah. Allah created the universe as a sign of His love for mankind. He created the universe for the benefit of mankind so that they could easily understand and learn everything in the world. Throughout history, many Muslim philosophers have explained the creation of the universe on their own respective views. One of them is Al-Ghazali through his works of Tahafut Al-Falasifah, Al-Munqidh min Al-Dhalal, Ihya Ulumiddin and Al-Hikmah fi Makhluqatillah. Al-Ghazali systematically formulated the universe based on the Qur'an and Hadith. He mastered various disciplines such as Islamic theology, philosophy and Sufi. He is also known as the consolidator of these three sciences. This is what makes Al-Ghazali a highly acclaimed figure. His acclaimed figure encouraged the author to discuss his concept of qadim and baharu of the universe and the critics of these concepts by other Muslim philosophers. The method used in this research is the literature review with primary and secondary data. These data were classified and analysed carefully before concluded to get the answers to problems. The results show that according to Al-Ghazali, the world must not be qadim. This means that Allah always exists, whereas the world has not. Allah then created the world and the world exists alongside Allah. In other words, Allah, as the creator, is qadim, while the world as the creature is baharu. Allah and the world are very different from their function and position yet some Muslim philosophers claim that Allah and the world are the same, both of which are qadim

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