Divine Mercy

Allah ◽  
2020 ◽  
pp. 91-113
Keyword(s):  
2020 ◽  
Vol 22 (1) ◽  
pp. 192-215
Author(s):  
Asma Afsaruddin

This article explores how the uniqueness of the Qur'anic revelation has been perceived by primarily Sunnī Muslim commentators through time in the context of four main analytical aspects of revelation: (i) revelation as communication between God and humans that links language to divine truth; (ii) revelation as both oral and written text that points to complementary modes of divine discourse; (iii) revelation as purposeful manifestation of divine mercy and justice; and finally (iv) the idea of revelation as beautiful and inimitable text that invites the human recipient to ponder the aesthetics of divine self-disclosure which becomes reflected in Islamic theology as the doctrine of iʿjāz al-Qurʾān. These aspects are indicated by certain key concepts and terms derived from the Qur'anic vocabulary itself and are discussed in detail in order to illuminate the nature of the Qur'anic revelation—as adumbrated within the Qur'an itself and as elaborated upon by its human exegetes. The Arabic word for the phenomenon of revelation is waḥy and is, strictly speaking, applied to the Qur'an alone. In the Qur'an, the term wahy and its derivatives frequently occur with reference to God and His communication with humankind, although exceptions exist. Tanzīl is another Qur'anic lexeme that refers uniquely to God's direct communication with humanity. In the understanding of a number of influential commentators, both these terms also imply linguistic and rhetorical excellence as a component of divine revelation recognisable in all four of the aspects identified here.


2015 ◽  
Vol 4 (1) ◽  
pp. 96-115
Author(s):  
Shoval Shafat

The aim of the discussion in this article is to explore two different Rabbinic explanations for the status of repentance in human and divine punishment, and to emphasize the essential distinction between them. According to the first explanation the source of accepting repentance is divine mercy upon human beings. Since mercy is not a legitimate consideration in conviction or even in determination of punishment in Jewish criminal law there is no wonder why repentance does not have any role during the criminal procedures in rabbinic court. According to the second explanation the acceptance of repentance by God is similar to the acceptance of flattery and bribe by a Roman corrupted judge. God decides to accept repentance and to forgive the transgressors since it better serves God’s interests. This analogy between repentance and flattery and bribery then explains why rabbinic courts do not take repentance into account.


Religions ◽  
2021 ◽  
Vol 12 (1) ◽  
pp. 65
Author(s):  
Robert E. Alvis

Despite is global popularity in recent decades, the Divine Mercy devotion has received scant scrutiny from scholars. This article examines its historical development and evolving appeal, with an eye toward how this nuances our understanding of Catholic devotions in the “age of Vatican II.” The Divine Mercy first gained popularity during World War II and the early Cold War, an anxious era in which many Catholic devotions flourished. The Holy Office prohibited the active promotion of the Divine Mercy devotion in 1958, owing to a number of theological concerns. While often linked with the decline of Catholic devotional life generally, the Second Vatican Council helped set the stage for the eventual rehabilitation of the Divine Mercy devotion. The 1958 prohibition was finally lifted in 1978, and the Divine Mercy devotion has since gained a massive following around the world, benefiting in particular from the enthusiastic endorsement of Pope John Paul II. The testimonies of devotees reveal how the devotion’s appeal has changed over time. Originally understood as a method for escaping the torments of hell or purgatory, the devotion developed into a miraculous means to preserve life and, more recently, a therapeutic tool for various forms of malaise.


Text Matters ◽  
2021 ◽  
pp. 321-333
Author(s):  
Małgorzata Grzegorzewska

The paper discusses Shakespeare’s preoccupation with the Christian notions of divine love, forgiveness and justice in The Tragedy of King Lear. In my reading I employ Jean-Luc Marion’s phenomenological reflection on the givenness of love and Hans-Urs von Balthasar’s theology of Paschal mystery. I take issue with the Marxist and existentialist interpretations of Shakespeare’s tragedy which prevailed in the second half of the 20th century. My aim is not a simple recuperation of the “redemptionism” of the play, but an in-depth consideration of Christian allusions in the play which may tie love and forgiveness to justice and throw light on the ending of King Lear.


2004 ◽  
Vol 62 (1) ◽  
pp. 31-65
Author(s):  
Robert J. Karris
Keyword(s):  

2017 ◽  
Vol 114 (1) ◽  
pp. 110-117
Author(s):  
Guy Sayles

Mark 7:24–30 tells the story of Jesus’ surprising encounter and sharp verbal exchange with a Syrophoenician woman who sought healing for her demon-oppressed daughter. The woman embodies otherness in many dimensions: religious, ethnic, status, and gender. Jesus’ initial response to her request, expressed in a harsh-sounding parabolic proverb, is resistance and reluctance. This article explores possible reasons for that reluctance and suggests that Jesus initially understood that the Reign of God would be realized first among Jews and only later among Gentiles. The woman’s clever response to Jesus, as well as her insistence on the inclusiveness of divine mercy, served to change Jesus’ mind about the order and timing of the fulfillment of God’s in-breaking rule and reign. This article takes the view that Jesus’ change of mind can serve as a model for contemporary followers of Jesus who sometimes struggle to receive the challenging gifts of otherness. It also affirms that “the others” often have both insights and courage which may be catalytic for the growth of those who encounter them.


2006 ◽  
Vol 8 (1) ◽  
pp. 58-87
Author(s):  
Sajjad H. Rizvi

It has become commonplace to observe that every exegete brings to his commentary his own skills, preunderstandings and preconceptions about the text. Thus, when one reads a commentary from a particular perspective one expects to find the discipline and method of the exegete explicit in his work. This is especially true of philosophical and mystical commentaries on the Qur'an. The current paper considers the case of the tafsīr of the famous Persian poet CAbd al-Rahmān Jāmī (d. 898/1492) on the Fātiha, as an illustration of the metaphysics of the school of Ibn cArabī. In particular I will analyse his understanding of the basmala in the light of the Akbarī doctrine of divine mercy, juxtaposing the famous chapter on Zechariah from the Fusūs al-hikam, which presents the doctrine along with famous commentaries on it including that of Jāmī, with Jāmī's interpretation of the Qur'anic verse. What emerges is a highly systematic hermeneutic of the word of God in terms of a human scheme of metaphysics, in this case the application of the doctrines of the school of Ibn cArabī to the understanding of the basmala.


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