attributes of god
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2021 ◽  
Vol 15 (4) ◽  
pp. 513-532
Author(s):  
Stephen Pickard

Abstract This article examines the theological concepts of divine simplicity and the attributes of God. The purpose of this inquiry is to explore the significance of these themes for Christian/Muslim dialogue. In this sense the article is an overture to a public theology undertaken through aspects of the doctrine of God foundational for Christians and Muslims. An introduction identifies the somewhat marginal significance of theological dialogue in Christian-Muslim encounter. In doing so it considers what contribution Karl Barth might have to make to Christian-Muslim reflections on the doctrine of God. The main focus of the article examines Barth’s treatment of divine simplicity and the attributes of God. In this respect the article highlights the importance of Barth’s ethical transposition of the doctrine of divine simplicity and its implications for inter-religious engagements in the world. The article argues for a public theology which takes more seriously the relationship between theory and practice in inter-religious dialogue.


2021 ◽  
Vol 42 (1) ◽  
Author(s):  
Suspicion Mudzanire ◽  
Collium Banda

Zimbabwe’s President Emmerson Mnangagwa justified his unconstitutional ascendency to power after a military coup that dethroned former President Robert Mugabe in 2017 by claiming that ‘the voice of the people is the voice of God’. He repeated the claim in 2018 when Nelson Chamisa refused to recognise him as the legitimately elected president of the country after accusing him of rigging the 2018 elections. Mnangagwa’s use of God’s name to authenticate his rule raises the question: as one of the foundational attributes of God is justice, what does it mean for political leaders openly claiming to be ordained into office by him? This leads to a further question: Has Mnangagwa’s rule satisfied the demands that come with claiming to be ordained by God to rule, and what should be the church’s response towards Mnangagwa’s rule in view of God’s justice? This article uses God’s attribute of justice to critically evaluate Mnangagwa’s claim that ‘the voice of the people is the voice of God’. The claim is described and placed within Mnangagwa’s claims and insinuations to be a Christian. His current rule, which is characterised by violent repression and corruption is examined and evaluated. God’s attribute of justice is presented and highlighted in how it challenges Mnangagwa to reform his rule to align it with God’s nature of justice.Intradisciplinary and/or interdisciplinary implications: The article combines insights from religion and politics, the mission of the church in a context of political oppression and systematic theology to highlight the need for the Zimbabwean churches to judge all political systems according to the adherence to God’s justice. It also provides some theological tools by which churches can protect themselves from being co-opted by unjust and oppressive regimes that violate God’s justice.


Author(s):  
Ranya Ahmed Shaeen Ranya Ahmed Shaeen

This research studies the achievement features in Surat Al-Ikhlas, the efficacy of the deliberative mechanism in studying the Qur’anic text, the effect of deliberative aspects in highlighting the content of the text in general, and the power of verbal actions in reinforcing this meaning. And it's appeared that the Quranic hierarchy in Surat Al-Ikhlas. In order to prove the uniqueness and immortality of God, and in response to all the absurdities and delusions of God, the surah came with its four verses. To prove that the Qur’anic miracle is able to prove this, the award-winning belt published a portfolio of one hundred attributes of the Qur’an, for the attributes of God, and its denial for all. Slander and falsehood.


2021 ◽  
Vol 4 (1) ◽  
pp. 18-27
Author(s):  
Agus Ali ◽  
Nurwadjah Ahmad EQ ◽  
Andewi Suhartini

In improving the quality of one's soul there are three stages that are carried out. First, doing Dhikr or Ta'alluq on God, that is, one must try to remember and bind the consciousness of the heart and mind to Allah. Wherever a Muslim cannot be free from dhikr and thinking). Second, Takhalluq, a person consciously imitates the attributes of God so that a believer has noble qualities as His attributes. This process can also be referred to as the process of internalizing the nature of God into human beings. In this regard, the Sufis usually rely on the Hadith of the Prophet which reads, "Takhallaqu bi akhlaqi Allah". Third, tahaqquq, that is, a person must be able to actualize his awareness and capacity as a believer or religious person who himself has been "dominated" by the attributes of God so that it is reflected in his pure and noble behavior.  


2021 ◽  
pp. 80-110
Author(s):  
Eric Schliesser

This chapter argues for three distinct, albeit mutually illuminating theses: first it explains why well informed eighteenth-century thinkers, e.g., the pre-critical Immanuel Kant and Richard Bentley, would have identified important aspects of Newton’s natural philosophy with Epicureanism. Second, it explores how some significant changes to Newton’s Principia between the first (1687) and second (1713) editions can be explained in terms of attempts to reframe the Principia so that the charge of “Epicureanism” can be deflected. Third, the chapter argues that there is an argument in Kant’s (1755) Universal natural history and theory of the heavens that undermines a key claim of Newton’s “General Scholium” that was used to discredit Spinozism by Clarke in A Demonstration of the Being and Attributes of God.


2021 ◽  
pp. 185-198
Author(s):  
Jonathan L. Kvanvig
Keyword(s):  

Our first task in this chapter is to assess what we have learned to this point, tabulating what we have learned from our discussions in the two previous sections. Our second task is to note the attributes of deity that carry weight in assessing a metatheology that don’t fall under the starting points of the metatheologies we are considering and weren’t covered in our discussion of the initial shared ground. For this task we can begin by listing some of the common attributes of God that we have not discussed to this point, and assess the capacity of each of our metatheologies for deriving these attributes.


2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Elma M. Cornelius

Who is God according to the author of the letter to the Ephesians? What does this letter communicate about the character of God? Which attributes of God are specifically in focus in Ephesians? The focus of this article is the meaning and relevance of these characterisations of God in the letter structure, in the argumentation, in the rhetoric of the author and in the socio-historical context of the author and readers. The method of interpretation includes word studies, the epistolographic structure, the argumentation, the socio-historical background and the persuasion strategies used in the letter. The author identifies and categorises all attributes of God in Ephesians within the structure of the letter and argumentation and shows how these contribute to the purpose of the letter. The author of Ephesians presents God as being in total control of the universe, willing to be mankind’s Father and to equip them with wisdom and strength and gifts and blessings and he exhorts them to trust this God and imitate Him in their behaviour.Contribution: Although the attributes of God have been discussed by various scholars, this article is an attempt to not only identify the attributes of God in the letter to the Ephesians, but also to discuss the meaning and relevance of these in this letter.


2021 ◽  
Vol 2 (2) ◽  
pp. 40-51
Author(s):  
Junaidin Junaidin

This article is an analysis of the concepts of fana, baqa and Ittihat promoted by Abu Yazid al-Bustami. The understanding of Fana' which was developed by him is to state that when humans have reached the level of Fana', which means the loss of awareness of the existence of oneself and the environment, then he will be Baqa' which means continuous in the attributes of divinity. Namely, the eternal commendable attributes and attributes of God in humans and the peak is that humans can unite or ittihad with God so that the personal self becomes non-existent and there is only God. This understanding received mixed responses from the scholars. Shari'ah scholars or fiqh experts tend to state that this understanding is misleading and al-Bustami is said to be infidel, some consider it just a deviation and some understand that an understanding based on al-Bustami's expressions cannot be used as a guide because it was conveyed when he was not in his self-consciousness, but is subject to intuition when he is mortal', baqa', and Ittihad.


JURNAL LUXNOS ◽  
2021 ◽  
Vol 7 (1) ◽  
pp. 20-35
Author(s):  
Dapot Nainggolan

Abstract: It is a fact that suicides still occur today. Therefore, as a Christian it is very important to research to find views based on the truth of God's word regarding the act of suicide. Suicide is a conscious and deliberate act of self-killing. Therefore the act of suicide is a denial of God's sovereignty. The sin of suicide becomes different from other sins that humans may still be able to commit. Because the act of suicide has deliberately eliminated the space (opportunity) for confession (repentance), so that the act of suicide is a sign that the perpetrator is not an heir in the kingdom of God. The body is the temple of God, the place where God lives, which means that all the believers' actions must manifest the attributes of God in the midst of this world. God is the giver of life and He is also its owner. Therefore, the body should not be put to death by anyone except by the will of Allah. Thus, if someone has committed suicide, he has denied the essence of God's sovereignty as the giver and owner of life. People who commit suicide are refusing to live. Abstraksi: Sebuah fakta bahwa peristiwa bunuh diri masih terjadi hingga masa sekarang ini. Oleh karena itu sebagai seorang Kristen sangat penting meneliti untuk menemukan pandangan berdasarkan kebenaran firman Tuhan berkenaan dengan tindakan bunuh diri tersebut. Tindakan bunuh diri adalah merupakan tindakan sadar dan sengaja mematikan diri. Oleh karena itu tindakan bunuh diri merupakan penyangkalan akan kedaulatan Allah. Dosa bunuh diri menjadi berbeda dari dosa-dosa yang lain yang mungkin masih dapat dilakukan oleh manusia. Sebab tindakan bunuh diri telah sengaja menghilangkan ruang (kesempatan) pengakuan dosa (pertobatan), sehingga tindakan bunuh diri merupakan tanda bahwa sesungguhnya pelakunya bukanlah pewaris dalam kerajaan Allah. Tubuh adalah Bait Allah, tempat Allah bersemayam yang berarti bahwa segala laku orang percaya harus memanifestasikan sifat-sifat Allah di tengah-tengah dunia ini. Allah adalah pemberi hidup dan Dia jugalah sebagai pemiliknya. Oleh karena itu tubuh tidak boleh dimatikan oleh siapapun kecuali oleh kehendak Allah. Dengan demikian, jikalau seseorang telah melakukan tindakan bunuh diri maka dia telah menyangkali hakikat kedaulatan Allah sebagai pemberi dan pemilik hidup. Orang yang melakukan tindakan bunuh diri berarti menolak hidup.


2021 ◽  
pp. 138-158
Author(s):  
Marek Tuszewicki

This chapter discusses the role of astrology in Jewish medicine, which was another field of great significance for therapeutics. The Bible exhorted Israel not to fear 'portents in the sky' that caused the pagans to tremble. While they rejected the speculations of astrologers of other nations and doubted the accuracy of their predictions, the actual idea of astral influences recurred frequently in their own writings. Knowledge of basic astrological concepts was crucial to an understanding of many aspects of Jewish culture, above all the calendar and the rabbinic discussions surrounding it. The conviction that the seven planets influenced human life and health, in particular at the hour of one's birth, had put down deep roots in the popular consciousness. The Jews perceived a link between the movements of the heavenly bodies and the comparable phenomena of dying and returning to life that they observed in nature. In the folk imagination, the image of the sky was enriched by the conviction that everybody had a light, or lamp, up there which was extinguished with their death. It is pertinent to add that the sun, moon, and stars (and sometimes also the seven planets) featured extremely frequently in the texts of Jewish conjurations. They were mentioned above all in incantations, alongside the attributes of God and religious paraphernalia endowed with an aura of sanctity. Astrology was an intrinsic aspect of views on the rules governing the world that dominated thought in Jewish society until the early twentieth century.


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