scholarly journals When God Fell Out of Heaven and Reemerged as Consciousness

2014 ◽  
Vol 6 (1) ◽  
pp. 39-53
Author(s):  
Ruth Golan
Keyword(s):  
Orthodox Jews ◽  
Spiritual Experience ◽  
The Other ◽  
New Name ◽  
Presence Of God ◽  
Clinical Observations ◽  
The World

Today we face the consequences of ‗God's death‘, or falling out of heaven, and with him the collapse of many ideologies and values. We witness the disintegration of the Other, the dissolution of prohibition, and the confusion and angst it creates. Also we witness a growing movement back to dogmatic religion and the emergence of persecuting fathers or small Gods: like the rise of totalitarianism of the laws of the market and rating, and the compulsion to enjoy.  Is there another alternative? Can psychoanalysis deal with these changes in new ways? This paper addresses these issues through clinical observations which show the tangent points of psychoanalysis, and spiritual and religious concepts. Examples include two cases of orthodox Jews, a man and a woman who obeyed the ceremonial aspects of religion to the letter; but there was no presence of god or spiritual experience whatsoever in their discourse. Therefore, they were struggling with broken identity, suffering and cynicism, and lost their defined place in the world. Two others: secular, atheistic man and woman discovered god and its representatives and found a new "name of the father".

scholarly journals Seeing God. Thomas Aquinas on Divine Presence in the World

2019 ◽  
Vol 79 (3) ◽  
pp. 739-749 ◽  
Author(s):  
Piotr Roszak ◽  
Tomasz Huzarek
Keyword(s):  
Thomas Aquinas ◽  
The Other ◽  
Divine Presence ◽  
Natural Level ◽  
Presence Of God ◽  
Other Hand ◽  
The World ◽  
The Subject ◽  
The One ◽  
Changing World

Abstract: How to recognize the presence of God in the world? Thomas Aquinas' proposition, based on the efficient, exemplary and intentional causality, including both the natural level and grace, avoids several simplifications, the consequence of which is transcendent blindness. On the one hand, it does not allow to fall into a panentheistic reductionism involving God into the game of His variability in relation to the changing world. The sensitivity of Thomas in interpreting a real existing world makes it impossible to close the subject in the ''house without windows'', from where God can only be presumed. On the other hand, the proposal of Aquinas avoids the radical transcendence of God, according to which He has nothing to do with the world.

Abraham Kuyper’s Lectures on Calvinism

2020 ◽  
pp. 327-341
Author(s):  
Richard J. Mouw
Keyword(s):  
Human Life ◽  
The Other ◽  
Theological Seminary ◽  
Human Beings ◽  
World Views ◽  
Presence Of God ◽  
Fundamental Relationship ◽  
The World ◽  
Other World ◽  
Princeton Theological Seminary

Abraham Kuyper’s Lectures on Calvinism make available in printed form his 1898 Stone Lectures delivered at Princeton Theological Seminary, locating ‘Calvinism’ amongst other major philosophies and religions. Given the erroneous manner in which each of these other world-views—Paganism, Islamism, Romanism and Modernism—depict the fundamental relationship between God and the world, they cannot help but fall far short in their understandings of the other two basic relationships: between human and human, and between humankind and the rest of created reality. Calvinism alone, then, with its conception of human life as lived directly (in an unmediated manner) in the presence of God, can preserve the all-important conviction that all of human life, including the relationships of human beings to the non-human creation, be carried out in obedience to the Creator who desires the flourishing of the whole creation.

scholarly journals Christian Spiritual Experience as a Model of a Culture of Dialogue

2016 ◽  
Vol 22 (1-2) ◽  
pp. 85-94
Author(s):  
Adam Rybicki
Keyword(s):  
Religious Experience ◽  
Mystical Experience ◽  
Spiritual Experience ◽  
The Other ◽  
Christian Spirituality ◽  
Mutual Respect ◽  
Ethical Aspects ◽  
The World ◽  
Cross Reference

Abstract A space for dialogue between people and the cultures is a focus of this article. To start with, the biblical basis for analysing spiritual experience is presented, followed by the components of Christian spiritual-religious experience. It is also explored whether it is possible to cross-reference the said components with the culture of dialogue. A particular focus is made on the spirituality of encounter and mysticism that leads to a conclusion that a reliable and continuously deepening reflection on Christian spirituality shows its value not only on a “vertical” (upright) plane, i.e. a dialogue with God, but also on a horizontal, flat plane. It shapes the overall attitude of a person, both towards other people and towards themselves, as well as towards the world around them. Certain elements may play a major role in shaping the culture of dialogue between people and the communities of people. These elements are: relational character, desire of getting to know “the other you”, emphasizing the dignity of “the other you”, mutual respect, shared search for and acceptance of the truth and a communal dimension (communion). The ethical aspects of spiritual experience – including a mystical experience – such as conscience, virtue or value, have also been regarded because the ethical elements play a very important role in the dialogue of people and communities.

The Kerygma and the Cuckoo's Nest

1978 ◽  
Vol 31 (4) ◽  
pp. 301-318
Author(s):  
Peter Slater
Keyword(s):  
The Other ◽  
Presence Of God ◽  
I And Thou ◽  
The World ◽  
Affirmation Of Life ◽  
Method Of Correlation ◽  
As If ◽  
Existential Concerns

Influenged by Tillich's so-called method of correlation, theologians in recent decades have been inclined to approach existential situations as if they simply raised questions to which the dogmatic tradition provided answers. Accordingly, in my teaching for example, I have often read Camus'sThe Plaguetogether with Buber'sI and Thou, Tillich'sThe Courage To Bewith Brecht'sMother Courageand so on. However, the effect of such correlations has, as often as not, been to set the questions moving in the other direction. The traditional ‘answers’ of theologians have been challenged by the existential concerns of the secular writers. In particular the veryraison d'êtreof theology, the articulation of the transcendent presence of God in the world, has become problematical.Granted that Buber's I-You relationship correlates with Camus's portrayals of authenticity, for instance, why do we need to mention Buber's ‘Eternal You’? Can we even make sense of such talk? Granted that Tillich's types of anxiety correlate with his sense of faithful courage, must his affirmation of life in spite of the negativities of existence be ontologically rooted in some ‘Ground of Being’? As we ponder such questions the existential contexts discussed seem to have evaporated all content from the theological answers.

scholarly journals The Void of God, or The Paradox of the Pious Atheism: From Scholem to Derrida

2020 ◽  
Vol 12 (2) ◽  
pp. 109
Author(s):  
Agata Bielik-Robson
Keyword(s):  
Religious Experience ◽  
The Other ◽  
Divine Presence ◽  
Negative Experience ◽  
Presence Of God ◽  
The World ◽  
The One ◽  
Angelus Silesius ◽  
Further Development ◽  
Point Of Departure

My essay will take as its point of departure the paragraph from Gershom Scholem’s “Reflections on Jewish Theology,” in which he depicts the modern religious experience as the one of the "void of God" or as "pious atheism". I will first argue that the "void of God" cannot be reduced to atheistic non-belief in the presence of God. Then, I will demonstrate the further development of the Scholemian notion of the ‘pious atheism’ in Derrida, especially in his Lurianic treatment of Angelus Silesius, whose modern mysticism emerges in Derrida’s reading as the ‘almost-atheism’ (presque-atheisme). The interesting feature of this development is that, while for Scholem, the ‘void of God’ is a predominantly negative experience, for Derrida, it becomes an affirmative model of modern – not just Jewish, but more generally, Abrahamic – religiosity which, on the one hand, touches upon atheistic non-belief in the divine presence here and now, yet, on the other, still insists on commemorating the ‘withdrawn God’ through his ‘traces.’ What, therefore, for Scholem, constitutes the ultimate cry of despair, best embodied in Kafka’s work – for Derrida, reveals the more positive face of the modern predicament in which God has absented himself in order to make room for the creaturely reality. And while Scholem envisages redemption as the full restoration of the divine presence – Derrida redefines redemption as the ‘pious’ work of deconstruction to be undertaken in the ‘almost-atheistic’ condition of irreversible separation between God and the world.

scholarly journals Transformations of the socio-theological position of Ukrainian evangelical Protestantism

2008 ◽  
pp. 135-140
Author(s):  
Mychailo M. Cherenkov
Keyword(s):  
Religious Life ◽  
Spiritual Experience ◽  
The Other ◽  
Church Community ◽  
Evangelical Christians ◽  
Evangelical Protestantism ◽  
The World ◽  
Quantitative Characteristics ◽  
The One

Ukrainian evangelical Protestantism is a significant factor in the religious life of the country, not only because of its quantitative characteristics, but also because of its differentness, the identity of dominant national traditions and the situation of political situations. Representing the Eastern image of Western Christianity, the openness to the spiritual experience of the world church community, the evangelical communities are the most dynamic in their development, in new attempts at topical theological synthesis, and in establishing inter-denominational bridges. Evangelical Protestantism means, above all, evangelical Baptist Christians and Evangelical Christians, separating them, on the one hand, from the historical churches and, on the other, from the latest Protestant movements.

scholarly journals LINEARITAS NILAI KETUHANAN DAN KEMANUSIAAN (STUDI KASUS PENGALAMAN SPIRITUAL WARIA DI PESANTREN WARIA AL-FATAH YOGYAKARTA)

EMPIRISMA ◽  
2018 ◽  
Vol 26 (1) ◽  
Author(s):  
Arif Nuh Safri
Keyword(s):  
Social Life ◽  
Spiritual Experience ◽  
Human Being ◽  
Spiritual Experiences ◽  
Special Schools ◽  
Presence Of God ◽  
The World ◽  
Humanitarian Values ◽  
Good Deeds

The values of divinity and humanity are two aspects cannot be separated in living religion. The presence of God in every human being is a necessity and can undeniable. Meanwhile, people are also individuals who connected from other humans, because humans are social creatures. Therefore, faith must be proportional to the good deeds. Transgender as part of social life is also trying to prove them self as being godless creatures and social beings. The purpose is realized by establishing special schools transgender (pesantren waria). Pesantren founded in Yogyakarta became the fi rst transgender pesantren in Indonesia and even in the world. In the midst of the claim, transgender is a sinner ungrateful creature nature. Transgender showed up with his spiritual experience. Experiences are certainly cannot be equated with spiritual experiences that experienced by a kiyai, santri, scholars. They are regarded righteous in the eyes of society. Through this article, the author will try to give an idea of the spiritual experience of transgender in religion. Through this article, the author does not want to judge and claim their religious pattern of right or wrong. As well as this article, is expected to add a new discourse for the reader about the spirit and transgender spiritual experience. So, it can open a religious pattern that is more inclusive and open. Keywords: values of divinity, humanitarian values, transgender pesantren

Indonesian Literature’s Position in World Literature

TEKNOSASTIK ◽  
2018 ◽  
Vol 14 (2) ◽  
pp. 1
Author(s):  
Dina Amelia
Keyword(s):  
World Literature ◽  
The Other ◽  
National Literature ◽  
Western World ◽  
The World ◽  
The One ◽  
The Voice

There are two most inevitable issues on national literature, in this case Indonesian literature. First is the translation and the second is the standard of world literature. Can one speak for the other as a representative? Why is this representation matter? Does translation embody the voice of the represented? Without translation Indonesian literature cannot gain its recognition in world literature, yet, translation conveys the voice of other. In the case of production, publication, or distribution of Indonesian Literature to the world, translation works can be very beneficial. The position of Indonesian literature is as a part of world literature. The concept that the Western world should be the one who represent the subaltern can be overcome as long as the subaltern performs as the active speaker. If the subaltern remains silent then it means it allows the “representation” by the Western.

Experiment role in the world music (based on the «The Road» album of the Ukrainian «Dakha Brakha» band)

2018 ◽  
pp. 215-227
Author(s):  
Iia Fedorova
Keyword(s):  
Folk Music ◽  
World Music ◽  
The Other ◽  
Modern Music ◽  
Musical Practice ◽  
The Road ◽  
Music Practice ◽  
The World ◽  
Binary Oppositions ◽  
Musical Practices

The main objective of this study is the substantiation of experiment as one of the key features of the world music in Ukraine. Based on the creative works of the brightest world music representatives in Ukraine, «Dakha Brakha» band, the experiment is regarded as a kind of creative setting. Methodology and scientific approaches. The methodology was based on the music practice theory by T. Cherednychenko. The author distinguishes four binary oppositions, which can describe the musical practice. According to one of these oppositions («observance of the canon or violation of the canon»), the musical practices, to which the Ukrainian musicology usually classifies the world music («folk music» and «minstrel music»), are compared with the creative work of «Dakha Brakha» band. Study findings. A lack of the setting to experiment in the musical practices of the «folk music» and «minstrel music» separates the world music musical practice from them. Therefore, the world music is a separate type of musical practice in which the experiment is crucial. The study analyzed several scientific articles of Ukrainian musicologists on the world music; examined the history of the Ukrainian «Dakha Brakha» band; presented a list of the folk songs used in the fifth album «The Road» by «Dakha Brakha» band; and showed the degree of the source transformation by musicians based on the example of the «Monk» song. The study findings can be used to form a comprehensive understanding of the world music musical practice. The further studies may be related to clarification of the other parameters of the world music musical practice, and to determination of the experiment role in creative works of the other world music representatives, both Ukrainian and foreign. The practical study value is the ability to use its key provisions in the course of modern music in higher artistic schools of Ukraine. Originality / value. So far, the Ukrainian musicology did not consider the experiment role as the key one in the world music.

Does Literature Matter Today? Thoughts of the Outside

CounterText ◽  
2018 ◽  
Vol 4 (1) ◽  
pp. 98-113
Author(s):  
Shaobo Xie
Keyword(s):  
Aesthetic Education ◽  
The Other ◽  
Human Values ◽  
Literary Texts ◽  
Lost Cause ◽  
Western Tradition ◽  
The World

The paper celebrates the publication of Ranjan Ghosh and J. Hillis Miller's Thinking Literature across Continents as a significant event in the age of neoliberalism. It argues that, in spite of the different premises and the resulting interpretative procedures respectively championed by the two co-authors, both of them anchor their readings of literary texts in a concept of literature that is diametrically opposed to neoliberal rationality, and both impassionedly safeguard human values and experiences that resist the technologisation and marketisation of the humanities and aesthetic education. While Ghosh's readings of literature offer lightning flashes of thought from the outside of the Western tradition, signalling a new culture of reading as well as a new manner of appreciation of the other, Miller dedicatedly speaks and thinks against the hegemony of neoliberal reason, opening our eyes to the kind of change our teaching or reading of literature can trigger in the world, and the role aesthetic education should and can play at a time when the humanities are considered ‘a lost cause’.

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