scholarly journals The "Word" (John 1:1-18): Material of Creation and Saviour of Mankind Hermeneutical Approach.

2019 ◽  
Author(s):  
Anthony Ikechukwu Ezeogamba
Keyword(s):  
Human Beings ◽  
John 1 ◽  
The World ◽  
The Creation ◽  
Ex Nihilo ◽  
The Universe ◽  
Power Of God

"Ex-nihilo creation" has always been propagated especially when one reads Gen. 1:1-2: 3 with faith and without questioning any aspect of it. Such a person will not discover the existence of " the Word" with which he commanded order to exist out of disorder which mankind enjoys today. This "Word" is the power of God. It is with this Word that he was able to bring order in the "tohu wabohu" he met (Gen. 1:2). Let it be clear from the beginning that the phrase "tohu wabohu" has remained enigmatic and defies all translations. It tries to explain the 'nothingness' of the situation before God began creating the universe. It is through the "Word" that we were told that everything that exists came into being (John 1:3). This same word became flesh (John 1:14) so as to bring back the strayed (Gen. 3:24) humanity back to their original root which is eternal communion with God. The greatest problem is that humanity has not understood the meaning of that "Word." The aim of this work is to show that God created the world through the Word and this Word always appears for the good of mankind wherever it does. To live in opposition to this Word is to create more problems for mankind and to live in communion with him is to understand the essence of the 'Word' and thus help in solving human problems. This paper argues that if John 1:1-18 is properly understood, most misunderstandings as regards the creation of the world would be halted and appreciation of the 'Word' will increase in the world. Significantly, this work will benefit all human beings that seek the good of mankind. The method we shall use is Exegetical and hermeneutic of John 1:1-18.

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.

Creation Ex Nihilo: Something from Nothing

2018 ◽  
Author(s):  
Vlatko Vedral
Keyword(s):  
United Kingdom ◽  
Point Of View ◽  
The United Kingdom ◽  
The World ◽  
History Of ◽  
The Creation ◽  
Ex Nihilo ◽  
The Universe ◽  
Being Religious ◽  
Origin Of The Universe

Every civilization in the history of humanity has had its myth of creation. Humans have a deeply rooted and seemingly insatiable desire to understand not only their own origins but also the origins of other things around them. Most if not all of the myths since the dawn of man involve some kind of higher or supernatural beings which are intimately related to the existence and functioning of all things in the Universe. Modern man still holds a multitude of different views of the ultimate origin of the Universe, though a couple of the most well represented religions, Christianity and Islam, maintain that there was a single creator responsible for all that we see around us. It is a predominant belief in Catholicism, accounting for about one-sixth of humanity, that the Creator achieved full creation of the Universe out of nothing – a belief that goes under the name of creation ex nihilo. (To be fair, not all Catholics believe this, but they ought to if they follow the Pope.) Postulating a supernatural being does not really help explain reality since then we only displace the question of the origins of reality to explaining the existence of the supernatural being. To this no religion offers any real answers. If you think that scientists might have a vastly more insightful understanding of the origin of the Universe compared to that of major religions, then you’d better think again. Admittedly, most scientists are probably atheists (interestingly, more than 95% in the United Kingdom) but this does not necessarily mean that they do not hold some kind of a belief about what the Creation was like and where all this stuff around us comes from. The point is that, under all the postulates and axioms, if you dig far enough, you’ll find that they are as stumped as anyone else. So, from the point of view of explaining why there is a reality and where it ultimately comes from, being religious or not makes absolutely no difference – we all end up with the same tricky question. Every time I read a book on the religious or philosophical outlook of the world I cannot help but recognize many ideas in there as related to some ideas that we have in science.

scholarly journals Człowiek i przyroda w nauce chrześcijańskiego Wschodu

2004 ◽  
Vol 2 (1) ◽  
pp. 327-348
Author(s):  
Janusz Aptacy
Keyword(s):  
Human Beings ◽  
Church Fathers ◽  
Material World ◽  
Know How ◽  
The World ◽  
The Subject ◽  
Ex Nihilo ◽  
Life On Earth ◽  
The Universe ◽  
The Church

This article speaks of the relation between man and the rest of the created world. This is a subject that is being taken up more and more frequently by ecologists, by philosophers and theologians. Man is in relation to the universe above all because of their common beginning. For everything, human beings included came into being "from nothing" (ex nihilo). Secondly: all of creation, even if to a different degree, is subject to the laws of limitations. Thirdly: all of the universe, which means also a man living in it, is called development and liberation from the burdening of evil, in order to participate in the freedom and glory of the children of God (cfr. R om 8:21). The subject of the relation of man with the rest of the created world was dear to the Fathers of the Church, especially in the East. The heritage of the Eastern Church Fathers has been taken up mainly by Orthodox theologians. But there are also Catholic theologians that take up the subject of the relation between man and the universe. Here one should name above all K. Rahner, H.U. von Balthasar and, among Polish theologians: W. Hryniewicz. Among the contemporary Orthodox theologians that speak of the relation between man and the universe, we find O. Clément. For him, relations with God the Creator and Savior are of importance. Upon these relations depend on other ones: with other people and with the universe. If one does not take this into consideration, one's knowledge of the man himself would be incomplete. Relations between man and the universe can be twofold: man can remain on the outside of the reality which shows itself to his eyes or he can be inserted into this reality, which he shall observe as an organic all-embracing unity. Visible nature, as O. Clément writes, is a book rich in content, which speaks of life on Earth and after death. It is only necessary to know how to make use of this book. Man created in the "image and likeness" of God is marked by divinity and participates in the divine intellect and, by means of his body, is in relation to the material world. He concentrates in himself what is spiritual and what is material. All of the created universe can participate in divine "energies" only through man, who is "priest and caretaker" of the universe. It is the duty of man to read the first revelation (that is the world) and to "realize the ontological glorification of all things". But man, because of original sin, has led to a true cosmic catastrophe, to a darkening of the modality of paradise and to the appearance of a new way of universal existence, marked by sin. The man also ceased to understand the true world, the way God created it and sustains it in His glory. Creation,  just as Rs Creator, does not thrust itself upon man, who sees the universe through the prism of his fall which in such a manner obscures and covers it, that he becomes more and more obdurate to the action of God.

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.

A Rapture of the Nerds? A Comparison between Transhumanist Eschatology and Christian Parousia

2019 ◽  
Vol 24 (2) ◽  
pp. 343-367
Author(s):  
Roberto Paura
Keyword(s):  
Human Brain ◽  
Point Theory ◽  
The Body ◽  
Christian Theology ◽  
Human Beings ◽  
Human Species ◽  
The Future ◽  
The Creation ◽  
The Universe

Transhumanism is one of the main “ideologies of the future” that has emerged in recent decades. Its program for the enhancement of the human species during this century pursues the ultimate goal of immortality, through the creation of human brain emulations. Therefore, transhumanism offers its fol- lowers an explicit eschatology, a vision of the ultimate future of our civilization that in some cases coincides with the ultimate future of the universe, as in Frank Tipler’s Omega Point theory. The essay aims to analyze the points of comparison and opposition between transhumanist and Christian eschatologies, in particular considering the “incarnationist” view of Parousia. After an introduction concern- ing the problems posed by new scientific and cosmological theories to traditional Christian eschatology, causing the debate between “incarnationists” and “escha- tologists,” the article analyzes the transhumanist idea of mind-uploading through the possibility of making emulations of the human brain and perfect simulations of the reality we live in. In the last section the problems raised by these theories are analyzed from the point of Christian theology, in particular the proposal of a transhuman species through the emulation of the body and mind of human beings. The possibility of a transhumanist eschatology in line with the incarnationist view of Parousia is refused.

Education as Arikara Spiritual Renewal and Cultural Evolution

2014 ◽  
Vol 54 (3) ◽  
pp. 303-322 ◽  
Author(s):  
KuuNUx TeeRIt Kroupa
Keyword(s):  
Deep Understanding ◽  
Cultural Development ◽  
Human Beings ◽  
Old People ◽  
New Beginning ◽  
The People ◽  
History Of ◽  
The Creation ◽  
First Time ◽  
The Universe

In May 2009, the Arikara returned to the land of their ancestors along the Missouri River in South Dakota. For the first time in more than a half century, a Medicine Lodge was built for ceremony. The lodge has returned from its dormant state to regain its permanent place in Arikara culture. This event will be remembered as a significant moment in the history of the Arikara because it symbolizes a new beginning and hope for the people. Following this historic event, Arikara spiritual leader Jasper Young Bear offered to share his experience and deep insight into Arikara thought: You have to know that the universe is the Creator's dream, the Creator's mind, everything from the stars all the way to the deepest part of the ocean, to the most microscopic particle of the creation, to the creation itself, on a macro level, on a micro level. You have to understand all of those aspects to understand what the lodge represents. The lodge is a fractal, a symbolic representation of the universe itself. How do we as human beings try to make sense of that? That understanding, of how the power in the universe flows, was gifted to us through millennia of prayer and cultural development… It is important for us to internalize our stories, internalize the star knowledge, internalize those things and make that your way, make that your belief, because we're going to play it out inside the lodge. It only lives by us guys interacting with it and praying with it and bringing it to life… We're going to play out the wise sayings of the old people… So you see that it's an Arikara worldview. A learning process of how the universe functions is what you're actually experiencing [inside the Medicine Lodge]. What the old people were describing was the functioning of how we believed the universe behaves. And we had a deep, deep understanding of what that meant and how it was for us. So that's what you're actually seeing in the Medicine Lodge.

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 Human Fetal Development And The Ways Of Asthabrata As An Idea In The Creation Of Sinjang Batik Tulis

2020 ◽  
Vol 1 (2) ◽  
pp. 96-106
Author(s):  
Danang Priyanto ◽  
FP Sri Wuryani
Keyword(s):  
Fetal Development ◽  
Human Life ◽  
Human Beings ◽  
The Moon ◽  
Development Stages ◽  
The Sublime ◽  
The Creation ◽  
The Universe ◽  
Human Fetal Development ◽  
Full Protection

Human beings which are wired as leaders should live based on the practice of transcendent value and total clarity on noble deeds. It functions as a guideline in living to avoid the crisis of morality that often occurs today. One of the values in this leadershipquality is the teaching of asthabrata containing the noble deeds of a leader who symbolized in the elements of the universe: the fire, the ground, the water, the air, the moon, the clouds, the sun, and the stars. The stage of human fetal development occurs from the age of one to nine months. These stages, along with the teachings of asthabrata become the base of an idea in the creation of batik art. The idea comes from the question of how to process the development stages of human fetal and ways of asthabrata as a base on creating the batik artwork which conveys sublime values about leadership. The purpose of this batik artwork creation are:incorporating the concept of human fetal development as part of human life cycle with the tradition of batik; Conveying the sublime sublime of leadership based on the asthabrata which refers to human nature as a natural born leader. The creation processcovering the method of design exploration, design process, and batik as a result of design by establishing the combination ofhuman fetal development and the asthabrata. The result shows nine sinjang batik tulis artworks, covering; Hamasesa Tan Pilih Warna (manage without seeing the color), Sukci (sacred), Hanguripi Sagung Dumadi (give strength to all life), Girise Kang Samya Miyat (be who you want to see), Sorota Hayem Angayomi (make peaceful and full protection), Jembar Tanpa Pagut(sincerity without limit), Muntir Tan Ana Pedhote (infinite rotation), Panengeraning Keblad (signpost), and Ngudi Kasampurnan(sharpening perfection). 

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.

GHAZALI'S PHILOSOPHY OF REALITY, IMPORTANCE AND PURPOSE OF RELIGION

2021 ◽  
Vol 21 (1) ◽  
Author(s):  
Abdul Rasheed
Keyword(s):  
Human Beings ◽  
History Of Religion ◽  
The World ◽  
History Of ◽  
The Universe

"The history of religion is as old as the world itself. That is why from Hazrat Adam to date, we find no age without divine guidance.Guidance is necessary for all human beings as the Creator of the universe, Almighty Allah addressed the first human couple while sending it to this earth:"We said," Get down from here, all of you. So, whenever 'the guidance' from ME comes to you; and whoever follows MY' guidance', they do not have to fear and they do not have to regret".Meaning: "Gm here; ate you down all frond if, as is sure, there comes to you guidance from Me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve". It means the success of Allah's vicegerents, human beings, depends on their following the laws given by the creator of this world.

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