Search results for 'Kingdom of God' (try it on Scholar)

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  1.  1
    Carlos José Suarez (2013). As Casas de Deus, as igrejas de doutrina no Novo Reino de Granada, séculos XVI e XVII (The Houses of God: churches of doctrine in New Kingdom of Granada, in the 16th and 17th centuries) - DOI: 10.5752/P.2175-5841.2013v11n31p991. [REVIEW] Horizonte 11 (31):991-1017.
    O papel da Igreja foi fundamental no processo de constituição do território no Novo Mundo. Neste artigo, explora-se a forma como se implementaram no Novo Reino de Granada (hoje Colômbia) as “Instruções para a fábrica e decoração das igrejas” de Carlos Borromeo de 1577, documento considerado como a consolidação arquitetônica do Concilio de Trento. A análise parte da comparação dos principais preceitos contidos nas Instruções com os contratos de fabricação das igrejas celebrados pelo Visitador Luis Henríquez entre os anos 1599 (...)
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  2.  2
    Daniel Trohler (2006). The "Kingdom of God on Earth" and Early Chicago Pragmatism. Educational Theory 56 (1):89-105.
    Pragmatism has been rediscovered in recent years and presented as emblematic of modern thinking. At the center of this worldwide interest in late‐nineteenth century Pragmatism stood, first, a rejection of the traditional dualistic construction of the world in philosophy and psychology; second, a distinguishing of the findings of learning theory from those of evolutionary theory; and, third, a consideration of industrial democracy as the context of modern thinking and action. In this essay Daniel Tröhler shows that these innovations were far (...)
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  3.  2
    Gert J. Malan (2014). The Kingdom of God: Utopian or Existential? Hts Theological Studies 70 (3):01-09.
    The kingdom of God was a central theme in Jesus' vision. Was it meant to be understood as Utopian as Mary Ann Beavis views it, or existential? In 1st century CE Palestine, kingdom of God was a political term meaning theocracy suggesting God's patronage. Jesus used the term metaphorically to construct a new symbolic universe to legitimate a radical new way of living with God in opposition to the temple ideology of exclusivist covenantal nomism. The analogies of father (...)
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  4.  10
    R. Scott Webster (2009). Dewey's Democracy as the Kingdom of God on Earth. Journal of Philosophy of Education 43 (4):615-632.
    John Dewey has been portrayed as a sort of villain in Rosenow's (1997) article which appeared in this journal, apparently because he was unfairly opposed to God and to religion, and also because he deliberately usurped religious language to 'camouflage' his secular ideas. By drawing mainly upon similar sources but with some important additions, I wish to challenge the four major concerns raised in Rosenow's article and in doing so aim to offer an alternative interpretation. It is understood here that (...)
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  5.  71
    Stephen Palmquist (1994). The Kingdom of God Is at Hand! History of Philosophy Quarterly 11 (4):421-437.
    Could Kant have possibly been the author of this quote? Believe it or not, he did write that! What did he mean?
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  6.  6
    Ben Wiebe (1991). Messianic Ethics Response to the Kingdom of God. Interpretation 45 (1):29-42.
    Jesus ' ethics emisaged not the indiudual —as so much of modern scholarship has mistakenly supposed—but restored Israel as a communnity brought into being through appropriate response to Jesus ' proclamation of the kingdom.
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  7.  9
    Carlo Altini (2013). Kingdom of God” and Potentia Dei. An Interpretation of Divine Omnipotence in Hobbes's Thought. Hobbes Studies 26 (1):65-84.
  8.  2
    Günter Klein (1972). The Biblical Understanding of “The Kingdom of God”. Interpretation 26 (4):378-418.
    It is only when the man of faith is oriented exclusively toward what the apostle called "the word of the cross," which requires that he "give an account of his dealings with the world," that the archaic structures of society are really thrown into a crisis.
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  9.  2
    Ivan Markešić (2012). Miroslav Volf, Corneliu Constantineanu, Marcel V. Măcelaru, Krešimir Šimić (Eds.)-First the Kingdom of God: A Festschrift in Honor of Prof. Dr. Peter Kuzmič. [REVIEW] Kairos: Evangelical Journal of Theology 6 (2):201-207.
  10. Roko Kerovec (2008). The Resurrection of Christ and the Eschatological Vision of the Kingdom of God as the Platform for Evangelistic Practice: The Challenges and Possibilities of the Evangelical Commission. Kairos: Evangelical Journal of Theology 2 (2):189-208.
     
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  11. Corneliu Constantineanu (2008). The Kingdom of God and Christian Unity and Fellowship: Romans 14: 17 in Context. Kairos: Evangelical Journal of Theology 2 (1):11-28.
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  12. M. S. Gilliland (1895). The Kingdom of God is Within You: Or, Christianity Not as a Mystical Doctrine, but as a New Life-Conception.Leo Tolstoi A. Delano. International Journal of Ethics 5 (2):267-268.
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  13.  16
    Mark O'Connor (1986). “Adveniat Regnum Tuum”: Chaadaev, Mickiewicz, and the Kingdom of God on Earth. [REVIEW] Studies in East European Thought 32 (4):397-409.
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  14. Elizabeth Asmis (2009). Seneca on Fortune and the Kingdom of God. In Shadi Bartsch & David Wray (eds.), Seneca and the Self. Cambridge University Press
     
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  15.  4
    Jari Ristiniemi (2015). The Unity of Life and the Kingdom of God. International Yearbook for Tillich Research 10 (1).
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  16.  2
    Paul Tillich (1966). Systematic Theology. Vol. III: Life and the Spirit, History and the Kingdom of God. Philosophical Review 75 (2):260-262.
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  17. D. A. A. Loose (2004). The Highest Good and the Kingdom of God in the Philosophy of Kant: A Moral Concept and a Religious Metaphor of the Good Life. In Marcel Sarot & W. Stoker (eds.), Religion and the Good Life. Royal van Gorcum 195--211.
     
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  18.  11
    Russell H. Tuttle (2006). Animalia, Homo, and the Kingdom of God. Zygon 41 (1):139-168.
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  19.  3
    Paul-Émile Langevin (1976). Aloysius M. Ambrozic, The Hidden Kingdom. A Redaction-Critical Study of the References to the Kingdom of God in Mark's Gospel. Washington, D.C., The Catholic Biblical Association of America, 1972 , 280 Pages. [REVIEW] Laval Théologique et Philosophique 32 (1):100.
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  20.  2
    Elizabeth Lord (1989). Human History and the Kingdom of God: Past Perspectives and Those of J. L. Segundo. Heythrop Journal 30 (3):293–305.
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  21.  2
    William Schweiker (1989). From Cultural Synthesis to Communicative Action: The Kingdom of God and Ethical Theology. Modern Theology 5 (4):367-387.
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  22.  4
    M. S. Gilliland (1895). Book Review:The Kingdom of God is Within You: Or, Christianity Not as a Mystical Doctrine, but as a New Life-Conception. Leo Tolstoi, A. Delano. [REVIEW] Ethics 5 (2):267-.
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  23.  1
    A. E. Garvie (1938). The Kingdom of God and History. By Various Authors. Edited by Dr. J. H. Oldham. (London: George Allen & Unwin., Ltd. 1938. Pp. Xii + 216. Price 7s. 6d. Net.). [REVIEW] Philosophy 13 (51):360-.
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  24. Vernard Eller (1970). The Promise: Ethics in the Kingdom of God. Garden City, N.Y.,Doubleday.
     
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  25. M. S. Gilliland (1894). The Kingdom of God is Within You, by Leo Tolstoi. [REVIEW] Ethics 5:267.
     
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  26. P. Miccoli (1986). Conversion to the Kingdom of God, Reflections on the Jewish Mysticism of Rosenzweig, F., and on the Christian Mysticism of Augustine. Rivista di Filosofia Neo-Scolastica 78 (1):72-95.
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  27. Karl F. Morrison (1990). CHAPTER 5. The Kingdom of God: A Silence of Intuition. In History as a Visual Art in the Twelfth-Century Renaissance. Princeton University Press 139-153.
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  28. Stamatoula Panagakou (2009). The Kingdom of God on Earth : Religion and Ethics in the Philosophy of Bernard Bosanquet. In James Connelly & Stamatoula Panagakou (eds.), Anglo-American Idealism: Thinkers and Ideas / [Edited by] James Connelly and Stamatoula Panagakou. Peter Lang
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  29. P. C. Phan (1998). Kingdom of God: A Theological Symbol for Asians? Gregorianum 79 (2):295-322.
    L'article explore le sens que peut avoir le symbole du Règne de Dieu aujourd'hui dans le contexte asiatique. Après une courte histoire du symbole, l'article présente six défis que l'Asie pose à son usage en un discours théologique en contexte asiatique. La seconde partie passe en revue l'usage fait du symbole du Règne de Dieu par certains théologiens asiatiques contemporains: les théologiens Tissa Balasuriya et Aloysius Pieris du Sri Lanka, les théologiens Coréens du minjung, et le théologien presbytérien du Taiwan (...)
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  30. H. G. Wood (1943). Rudolf Otto, The Kingdom of God and Son of Man. [REVIEW] Hibbert Journal 42:87.
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  31.  11
    Thomas E. Hosinski (1987). The “Kingdom of Heaven” and the Development of Whitehead's Idea of God. Process Studies 16 (3):203-215.
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  32. Massimo Mazzotti (1998). The Geometers of God: Mathematics and Reaction in the Kingdom of Naples. Isis 89 (4):674-701.
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  33. Vinciane Pirenne-Delforge (2000). Yulia Ustinova, The Supreme Gods of the Bosporan Kingdom. Celestial Aphrodite & the Most High God. Kernos 13:286-288.
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  34.  62
    Roe Fremstedal (2011). The Concept of the Highest Good in Kierkegaard and Kant. International Journal for Philosophy of Religion 69 (3):155-171.
    This article tries to make sense of the concept of the highest good (eternal bliss) in Søren Kierkegaard by comparing it to the analysis of the highest good found in Immanuel Kant. The comparison with Kant’s more systematic analysis helps us clarify the meaning and importance of the concept in Kierkegaard as well as to shed new light on the conceptual relation between Kant and Kierkegaard. The article argues that the concept of the highest good is of systematic importance in (...)
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  35. Judy Cannato (2010). Field of Compassion: How the New Cosmology is Transforming Spiritual Life. Sorin Books.
    Introduction -- The significance of story -- Morphogenic fields -- The universe story and Christian story -- Morphic resonance : two stories converge -- The "kingdom of God" -- Emerging capacities -- Meditation -- The power of intention -- The fields converge -- A field of compassion -- Manifesting a field of compassion -- Engaging the grace we imagine.
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  36.  15
    John D. Caputo (2006). The Weakness of God: A Theology of the Event. Indiana University Press.
    Applying an ever more radical hermeneutics, John D. Caputo breaks down the name of God in this irrepressible book. Instead of looking at God as merely a name, Caputo views it as an event, or what the name conjures or promises in the future. For Caputo, the event exposes God as weak, unstable, and barely functional. While this view of God flies in the face of most religions and philosophies, it also puts up a serious challenge to fundamental tenets of (...)
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  37.  1
    John D. Caputo (2006). The Weakness of God: A Theology of the Event. Indiana University Press.
    Applying an ever more radical hermeneutics, John D. Caputo breaks down the name of God in this irrepressible book. Instead of looking at God as merely a name, Caputo views it as an event, or what the name conjures or promises in the future. For Caputo, the event exposes God as weak, unstable, and barely functional. While this view of God flies in the face of most religions and philosophies, it also puts up a serious challenge to fundamental tenets of (...)
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  38.  6
    Anthony J. Godzieba (1999). Prolegomena to a Catholic Theology of God Between Heidegger and Postmodernity. Heythrop Journal 40 (3):319–339.
    New opportunities for discourse about God have arisen, along with new challenges to the mainstream Catholic theology of God. In order to take advantage of these opportunities, a truly contemporary Catholic theology of God must critically appropriate three ‘events’ which have affected its approach to the subject matter: Heidegger's periodizing critique of ontotheology; the ‘contemporary’ viewed as the arena of contention between modern and postmodern claims; the presence of the Kingdom of God and the revelation of the nature of (...)
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  39. Kevin Hart (2014). Kingdoms of God. Indiana University Press.
    What did Jesus mean by the expression, the Kingdom of God? As an answer, Kevin Hart sketches a "phenomenology of the Christ" that explores the unique way Jesus performs phenomenology. According to Hart, philosophers and theologians continually reinterpret Jesus’s teaching of the Kingdom so that there are effectively many Kingdoms of God. Working in, while also displacing, a tradition inaugurated by Husserl and continued by philosophers such as Heidegger, Marion, and Lacoste, Hart puts forward a new phenomenology of (...)
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  40. Kevin Hart (2014). Kingdoms of God. Indiana University Press.
    What did Jesus mean by the expression, the Kingdom of God? As an answer, Kevin Hart sketches a "phenomenology of the Christ" that explores the unique way Jesus performs phenomenology. According to Hart, philosophers and theologians continually reinterpret Jesus’s teaching of the Kingdom so that there are effectively many Kingdoms of God. Working in, while also displacing, a tradition inaugurated by Husserl and continued by philosophers such as Heidegger, Marion, and Lacoste, Hart puts forward a new phenomenology of (...)
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  41.  5
    Andrew Eshleman (forthcoming). The Afterlife: Beyond Belief. International Journal for Philosophy of Religion:1-21.
    When a Christian refers to the future full realization of the kingdom of God in an afterlife, it is typically assumed that she is expressing beliefs about the existence and activity of God in conjunction with supernatural beliefs about an otherworldly realm and the possibility of one’s personal survival after bodily death. In other words, the religious language is interpreted in a realist fashion and the religious person here is construed as a religious believer. A corollary of this widely-held (...)
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  42.  21
    Antonio Piñero (2012). Notas críticas a la presentación usual hoy del reino de dios según Jesús de Nazaret. 'Ilu. Revista de Ciencias de Las Religiones 17:119-147.
    This is a critical assessment of today presentations of Jesus of Nazareth’ Kingdom of God in so-called historical-exegetical books. Three of them are selected for a minute criticism. It follows a brief exegesis of all then important Gospel texts about the Kingdom of God as a «future event» or as «present» and «already come» in Jesus ministry. After a close scrutiny, only one Gospel passage (Luke 17:20-21) can be used with some doubts for sustaining that Jesus has proclaimed (...)
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  43. Susana Aparecida da Silva (2014). Jesus, o Bom Pastor, enquanto fundamento e modelo da ação pastoral em vista da formação do Reino de Deus. Revista de Teologia . Issn 2177-952x 8 (14):242-261.
    This paper develops a study on pastoral theology perspective about the Jesus pasturing. Having on sight the Good Shepherd as model of pastoral agent and based in Magisterium recent documents concerning the priest ministery, the text aims the Good Shepherd in theological and practical perspective of the evangelizing action of the Church in view of the Kingdom of God formation.
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  44. Anna L. Peterson (2007). Seeds of the Kingdom: Utopian Communities in the Americas. Oxford University Press Usa.
    In these skeptical and disillusioned times, there are still groups of people scattered throughout the world who are trying to live out utopian dreams. These communities challenge the inevitability and morality of dominant political and economic models. By putting utopian religious ethics into practice, they attest to the real possibility of social alternatives. In Seeds of the Kingdom, Anna L. Peterson reflects on the experiences of two very different communities, one inhabited by impoverished former refugees in the mountains of (...)
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  45. Albino Barrera O. P. (2005). God and the Evil of Scarcity: Moral Foundations of Economic Agency. University of Notre Dame Press.
    In his celebrated_ Essay on Population_, Thomas Malthus raised the puzzle of why a benevolent Creator would permit material scarcity in human existence. Albino Barrera revisits this question using Thomas Aquinas’s metaphysics of participation and Sacred Scripture’s invitation to covenant fidelity and kingdom discipleship as analytical lenses with which to examine the seeming incongruity of scarcity in God’s providence. Barrera concludes that scarcity turns out to be a signal opportunity for economic agency to receive, internalize, and communicate God’s goodness (...)
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  46. Lorenzo Chiesa & Matteo Mandarini (eds.) (2011). The Kingdom and the Glory: For a Theological Genealogy of Economy and Government. Stanford University Press.
    Why has power in the West assumed the form of an "economy," that is, of a government of men and things? If power is essentially government, why does it need glory, that is, the ceremonial and liturgical apparatus that has always accompanied it? In the early centuries of the Church, in order to reconcile monotheism with God's threefold nature, the doctrine of Trinity was introduced in the guise of an economy of divine life. It was as if the Trinity amounted (...)
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  47. Courtney Fugate (2014). The Highest Good and Kant's Proof(s) of God's Existence. History of Philosophy Quarterly 31 (2).
    This paper explains a way of understanding Kant's proof of God's existence in the Critique of Practical Reason that has hitherto gone unnoticed and argues that this interpretation possesses several advantages over its rivals. By first looking at examples where Kant indicates the role that faith plays in moral life and then reconstructing the proof of the second Critique with this in view, I argue that, for Kant, we must adopt a certain conception of the highest good, and so also (...)
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  48. Benedikt Paul Göcke (2013). An Analytic Theologian's Stance on the Existence of God. European Journal for Philosophy of Religion 5 (2).
    The existence of God is once again the focus of vivid philosophical discussion. From the point of view of analytic theology, however, people often talk past each other when they debate about the putative existence or nonexistence of God. In the worst case, for instance, atheists deny the existence of a God, which no theists ever claimed to exist. In order to avoid confusions like this we need to be clear about the function of the term 'God' in its different (...)
     
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  49.  12
    Marek Pepliński (2016). Dobroć (Boga - Goodness of God). In Janusz Salamon (ed.), Przewodnik po filozofii religii. Nurt analityczny, Kraków 2016. Wydawnictwo WAM 121-40.
    The paper presents some historical (Plato, Aristotle, Plotin, Augustine, Boethius, Aquinas) and main contemporary topics about different accounts of goodness of God understood as ontological goodness, perfection and as ethical goodness - impeccability and benevolence. The arguments for goodness of God are presented, mainly from stance of Thomas Aquinas classical theism as well as arguments against compatibility of essential goodness and omnipotence (N. Pike) and being an moral agent. The article draws perspective of different philosophical issues connected with goodness of (...)
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  50.  48
    Rik Peels (2011). Sin and Human Cognition of God. Scottish Journal of Theology 64 (4):390-409.
    In this paper I argue that the effects of sin for our cognition of God primarily consist in a lack of knowledge by acquaintance of God and the relevant ensuing propositional knowledge. In the course of my argument, I make several conceptual distinctions and offer analyses of 1Cor 13:9-12 and Rom 1:18-23. As it turns out, we have ample reason to think that sin has had and still has profound consequences for our cognition of God, but there is no reason (...)
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