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

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  1. Judy Cannato (2010). Field of Compassion: How the New Cosmology is Transforming Spiritual Life. Sorin Books.score: 585.0
    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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  2. 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.score: 549.0
    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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  3. R. Scott Webster (2009). Dewey's Democracy as the Kingdom of God on Earth. Journal of Philosophy of Education 43 (4):615-632.score: 483.8
    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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  4. Stephen Palmquist (1994). &Quot;the Kingdom of God Is at Hand!&Quot; (Did Kant Really Say That?). History of Philosophy Quarterly 11 (4):421 - 437.score: 474.8
    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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  5. Ben Wiebe (1991). Messianic Ethics Response to the Kingdom of God. Interpretation 45 (1):29-42.score: 474.8
    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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  6. Carlo Altini (2013). Kingdom of God” and Potentia Dei. An Interpretation of Divine Omnipotence in Hobbes's Thought. Hobbes Studies 26 (1):65-84.score: 456.8
  7. Günter Klein (1972). The Biblical Understanding of “The Kingdom of God”. Interpretation 26 (4):378-418.score: 447.8
    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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  8. 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-.score: 438.8
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  9. Elizabeth Lord (1989). Human History and the Kingdom of God: Past Perspectives and Those of J. L. Segundo. Heythrop Journal 30 (3):293–305.score: 438.8
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  10. Russell H. Tuttle (2006). Animalia, Homo, and the Kingdom of God. Zygon 41 (1):139-168.score: 438.8
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  11. 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-.score: 438.8
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  12. 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 (17 X 25 Cm), 280 Pages. [REVIEW] Laval Théologique Et Philosophique 32 (1):100.score: 438.8
  13. 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.score: 438.8
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  14. 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: Evanđeoski Teološki Časopis 6 (2):201-207.score: 438.8
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  15. William Schweiker (1989). From Cultural Synthesis to Communicative Action: The Kingdom of God and Ethical Theology. Modern Theology 5 (4):367-387.score: 438.8
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  16. Elizabeth Asmis (2009). Seneca on Fortune and the Kingdom of God. In Shadi Bartsch & David Wray (eds.), Seneca and the Self. Cambridge University Press.score: 438.8
     
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  17. Corneliu Constantineanu (2008). The Kingdom of God and Christian Unity and Fellowship: Romans 14: 17 in Context. Kairos: Evanđeoski Teološki Časopis 2 (1):11-28.score: 438.8
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  18. Vernard Eller (1970). The Promise: Ethics in the Kingdom of God. Garden City, N.Y.,Doubleday.score: 438.8
     
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  19. 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: Evanđeoski Teološki Časopis 2 (2):189-208.score: 438.8
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  20. 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.score: 438.8
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  21. 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.score: 438.8
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  22. 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.score: 438.8
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  23. P. C. Phan (1998). Kingdom of God: A Theological Symbol for Asians? Gregorianum 79 (2):295-322.score: 438.8
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  24. Daniel Trohler (2006). The "Kingdom of God on Earth" and Early Chicago Pragmatism. Educational Theory 56 (1):89-105.score: 438.8
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  25. Thomas E. Hosinski (1987). The “Kingdom of Heaven” and the Development of Whitehead's Idea of God. Process Studies 16 (3):203-215.score: 427.5
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  26. Vinciane Pirenne-Delforge (2000). Yulia Ustinova, The Supreme Gods of the Bosporan Kingdom. Celestial Aphrodite & the Most High God. Kernos. Revue Internationale Et Pluridisciplinaire de Religion Grecque Antique 13.score: 405.0
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  27. Roe Fremstedal (2011). The Concept of the Highest Good in Kierkegaard and Kant. International Journal for Philosophy of Religion 69 (3):155-171.score: 317.3
    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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  28. 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.score: 263.3
    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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  29. Rik Peels (2011). Sin and Human Cognition of God. Scottish Journal of Theology 64 (4):390-409.score: 222.0
    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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  30. Anselm K. Min (2008). D. Z. Phillips on the Grammar of "God". International Journal for Philosophy of Religion 63 (1/3):131 - 146.score: 222.0
    In this essay dedicated to the memory of D. Z. Phillips, I propose to do two things. In the first part I present his position on the grammar of God and the language game in some detail, discussing the confusion of "subliming" the logic of our language, the contextual genesis of sense and meaning, the idea of a world view, language game, logic, and grammar internal to each context, the constitution of the religious context, and the grammar of God proper (...)
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  31. Eberhard Herrmann (2008). On the Distinction Between the Concept of God and Conceptions of God. International Journal for Philosophy of Religion 64 (2):63 - 73.score: 222.0
    The starting-point is the distinction between concept and conception. Our conceptions of gold, for instance, are the different understandings we get when we hear the word ‘gold’ whereas the concept of gold consists in the scientific determination of what gold is. It depends on the context whether it is more reasonable to claim a concept or to look for fitting conceptions. By arguing against metaphysical realism and for non-metaphysical realism, I will elaborate on some philosophical reasons for dealing with conceptions (...)
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  32. Daniel Dombrowski (2010). Rival Concepts of God and Rival Versions of Mysticism. International Journal for Philosophy of Religion 68 (1-3):153-165.score: 222.0
    There is a well known debate between those who defend a traditional (or classical) concept of God and those who defend a process (or neoclassical) concept of God. Not as well known are the implications of these two rival concepts of God in the effort to understand religious experience. With the aid of the great pragmatist philosopher John Smith, I defend the process (or neoclassical) concept of God in its ability to better illuminate and render as intelligible as possible mystical (...)
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  33. Louk Fleischhacker (1997). Mathematics and the Mind of God. Foundations of Science 2 (1):67-72.score: 222.0
    Mathematics and the Mind of God is the synopsis of a leture held at a symposium under this title at the Free University of Amsterdam in 1995. It takes a critical position with respect to the suggestion that there is a shortcut from the exact sciences to theology. It is true that mathematics is the pure form in which the exactness of these sciences can be expressed. The fundamental principle of it, however, the structurability of our world of experience, is (...)
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  34. Hermann Deuser & Dennis Beach (1995). Hume's Pragmaticist Argument for the Reality of God. Journal of Speculative Philosophy 9 (1):1 - 13.score: 222.0
    The author examines Hume's Dialogues Concerning Natural Religion to discover a variant of the usual teleological argument that abandons reliance on analogical reasoning. This second version, never refuted in the Dialogues, is termed "pragmaticist" in Peirce's sense. It relies on an abductive hypothesis that claims not logical proof but the power of instinctual conviction. The Dialogues' espousal of sound common sense may then be viewed as an imperfectly articulated precursor of Peirce's pragmaticist argument for the reality rather than the existence (...)
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  35. Sandu Frunza (2012). Political Ethics Between Biblical Ethics and the Mythology of the Death of God. Journal for the Study of Religions and Ideologies 11 (33):206-231.score: 222.0
    The text discusses the importance of religion as a symbolic construct which derives from fundamental human needs. At the same time, religious symbolism can function as an explanation for the major crises existent in the lives of individuals or their communities, even if they live in a democratic or a totalitarian system. Its presence is facilitated by the assumption of the biographical element existent in the philosophical and theological reflection and its extrapolation in a biography which concerns the communities and (...)
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  36. Benedikt Paul Göcke (2013). An Analytic Theologian's Stance on the Existence of God. European Journal for Philosophy of Religion 5 (2).score: 222.0
    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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  37. Giovanni Fiaschi (2013). The Power of Words. Political and Theological Science in Thomas Hobbes. Hobbes Studies 26 (1):34-64.score: 220.5
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  38. J. W. C. Wand (1947). God and Goodness. London, Eyre & Spottiswoode.score: 220.5
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  39. Hugh Chandler, Paley's 'Proof' of the Existence of God.score: 216.0
    Paley’s ‘proof’ of the existence of God, or some supposed version of it, is well known. In this paper I offer the real thing and two objections to it. One objection is Hume's, and the other is provided by Darwin.
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  40. Jeremy Gwiazda (2010). Richard Swinburne, the Existence of God, and Exact Numerical Values. Philosophia 38 (2):357-363.score: 216.0
    Richard Swinburne’s argument in The Existence of God discusses many probabilities, ultimately concluding that God probably exists. Swinburne gives exact values to almost none of these probabilities. I attempted to assign values to the probabilities that met that weak condition that they could be correct. In this paper, I first present a brief outline of Swinburne’s argument in The Existence of God. I then present the problems I encountered in Swinburne’s argument, specifically problems that interfered with my attempt to arrive (...)
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  41. Moti Mizrahi (2011). A Pedagogical Challenge in Teaching Arguments for the Existence of God. APA Newsletter on Teaching Philosophy 11 (1):10-12.score: 216.0
    In this paper, I describe the way in which I introduce arguments for the existence of God to undergraduate students in Introduction to Philosophy.
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  42. Ted Peters (2007). Models of God. Philosophia 35 (3-4):273-288.score: 216.0
    This essay compares and contrasts nine different conceptual models of God: atheism, agnosticism, deism, theism, pantheism, polytheism, henotheism, panentheism, and eschatological panentheism. This essay justifies employment of the model method in theology based on commitments within philosophical hermeneutics, philosophy of science, and the theological understanding of divine transcendence. The result is an array of conceptual models of the divine which have reference, but which make indirect rather than literal claims. Of the analyzed models, this essay defends “eschatological panentheism” as the (...)
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  43. Stephen R. Palmquist (2009). Kant's Religious Argument for the Existence of God. Faith and Philosophy 26 (1):3-22.score: 216.0
    After reviewing Kant’s well-known criticisms of the traditional proofs of God’s existence and his preferred moral argument, this paper presents a detailed analysis of a densely-packed theistic argument in Religion within the Bounds of Bare Reason. Humanity’s ultimate moral destiny can be fulfilled only through organized religion, for only by participating in a religious community (or “church”) can we overcome the evil in human nature. Yet we cannot conceive how such a community can even be founded without presupposing God’s existence. (...)
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  44. Susan F. Parsons (2001). Conceiving of God: Theological Arguments and Motives in Feminist Ethics. [REVIEW] Ethical Theory and Moral Practice 4 (4):365-382.score: 216.0
    This paper offers a critical investigation of the theological assumptions that lie within three forms of modern feminist ethics, with a view to challenging feminist ethics to enter the new theological possibilities opened up in postmodernity for the conceiving of god. The first part of the paper considers the conceiving of god in modern feminisms, in which theology becomes ethics. The consequences of this development are considered. The second part of the paper investigates the turn into postmodernity which hears the (...)
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  45. James E. Taylor (2007). Response to Ted Peters' “Models of God”. Philosophia 35 (3-4):289-292.score: 216.0
    In Models of God, Ted Peters discusses a methodology for formulating and evaluating models of God, surveys nine models, and proposes one that he entitles Eschatological Panentheism. This paper provides critical comments on Peters’ methodological claims, taxonomy of models of God, and specific proposal. This paper has been delivered during APA Pacific 2007 Mini-Conference on Models of God.Both Peters’ Models of God and these comments were presented at the Models of God mini-conference at the Pacific Division Meetings of the American (...)
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  46. Cal Ledsham (2010). Love, Power and Consistency: Scotus' Doctrines of God's Power, Contingent Creation, Induction and Natural Law. Sophia 49 (4):557-575.score: 216.0
    I first examine John Duns Scotus’ view of contingency, pure possibility, and created possibilities, and his version of the celebrated distinction between ordained and absolute power. Scotus’ views on ethical natural law and his account of induction are characterised, and their dependence on the preceding doctrines detailed. I argue that there is an inconsistency in his treatments of the problem of induction and ethical natural law. Both proceed with God’s contingently willed creation of a given order of laws, which can (...)
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  47. Samuel Ruhmkorff (2007). The Descriptive Criterion and Models of God-Modeling: Response to Hustwit's “Can Models of God Compete?”. Philosophia 35 (3-4):441-444.score: 216.0
    In “Can Models of God Compete?”, J. R. Hustwit engages with fundamental questions regarding the epistemological foundations of modeling God. He argues that the approach of fallibilism best captures the criteria he employs to choose among different “models of God-modeling,” including one criterion that I call the Descriptive Criterion. I argue that Hustwit’s case for fallibilism should include both a stronger defense for the Descriptive Criterion and an explanation of the reasons that fallibilism does not run awry of this criterion (...)
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  48. Donald Wayne Viney (2007). Hartshorne's Dipolar Theism and the Mystery of God. Philosophia 35 (3-4):341-350.score: 216.0
    Anselm said that God is that than which nothing greater can be conceived, but he believed that it followed that God is greater than can be conceived. The second formula—essential to sound theology—points to the mystery of God. The usual way of preserving divine mystery is the via negativa, as one finds in Aquinas. I formalize Hartshorne’s central argument against negative theology in the simplest modal system T. I end with a defense of Hartshorne’s way of preserving the mystery of (...)
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  49. Aku Visala (2014). Imago Dei, Dualism, and Evolution: A Philosophical Defense of the Structural Image of God. Zygon 49 (1):101-120.score: 216.0
    Most contemporary theologians have distanced themselves from views that identify the image of God with a capacity or a set of capacities that humans have. This article examines three arguments against the structural view and finds them wanting. The first argument is that the structural view entails mind/body dualism and dualism is no longer viable given neuroscience and contemporary philosophy. Against this, I argue that contemporary forms of dualism are able to circumvent such worries and are at least prima facie (...)
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  50. S. Clark Buckner & Matthew Statler (eds.) (2006). Styles of Piety: Practicing Philosophy After the Death of God. Fordham University Press.score: 216.0
    The last half century has seen both attempts to demythologize the idea of God into purely secular forces and the resurgence of the language of “God” as indispensable to otherwise secular philosophers for describing experience. This volume asks whether “piety” might be a sort of irreducible human problematic: functioning both inside and outside religion.S. Clark Buckner works in San Francisco as an artist, critic, and curator. He is the gallery director (...)
     
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