جستجوی مقالات مرتبط با کلیدواژه « divinity » در نشریات گروه « ادیان و عرفان »

Śaivism, or Shaivism, is a branch of Hinduism with roots tracing back to ancient India. This religion notably developed and expanded under the influence of mystics known as Nāyanmārs in southern India. This period marks a significant turning point for Shaivism. Many foundational theological and philosophical concepts of Shaivism can be traced to the humns left by the Nāyanmārs, including their ideas on divinity and God. Despite extensive research, little is known about the concept of divinity and related issues in Hinduism. Therefore, this article aims to investigate the hymns of these saints, exploring their perspectives on the concept of God, God's anthropomorphic and apophatic attributes, monotheism, the eternity of God, and God's grace. Through an analysis of these hymns, we delve into these issues.

Religion and morality are two fundamental and influential phenomena in human life, and the relationship between the two has always been a challenging issue among thinkers. There are various opinions and views regarding the relationship between these two phenomena among thinkers; So that the quality of the relationship between religion and ethics is influential in the way of acting on them. One of the thinkers who comments on the relationship between these two phenomena, considering the intersection of tradition and modernity in the post-enlightenment era, is Hilmi Ziya Ulken, a Turkish philosopher, thinker and sociologist who has expressed penetrating views. Therefore, the relationship between religion and morality, after examining what these two categories are from the point of view of the present thinker, is expressed analytically in this article. In spite of the fact that Ulken has tried to bring the new western views of the entrance to the Islamic society and the religious heritage of Turkey and its suburbs closer to each other; But there are some criticisms towards his theory. These criticisms include: considering the relationship between religion and ethics as secondary, considering religion historically and socially, ignoring the executive guarantee of ethics, and ignoring the views of Islamic thinkers. The present article is written with a descriptive and analytical method using Hilmi Ziya's sources and books.

According to the Qur'an, Jesus Christ considers himself a servant of God and does not consider himself GodAnd this is while Trinitarian Christians claim that Jesus Christ claimed his divinity in the New Testament.And this issue is considered a contradiction between the Qur'an and the New Testament according to the interpretation of Trinitarian Christians.The question raised in this research is "Do the texts of the New Testament claim the divinity of Christ?" Or do they deny this issue? »The purpose of this research is to show the alignment of the Holy Quran with the New Testament in denying the divinity of Jesus Christ.In the interpretations of the Qur'an, the reference to the verses of the New Testament in the negation of the Christian divinity is clearly evident in the interpretation of the related verses of the Qur'an.The results of this research show that Jesus denied his divinity dozens of times in the Bible in different ways.and removes any doubts about this;The research method in this research is based on textual analysis and interpretation of the holy text to the holy text.

The central issue of this article is whether one can consider the experience of Beauty or love in Plato as a religious experience. First, it describes different views on the religious experience. Then it deals with Plato's view on beauty and love and their relationship. Finally, by proving the divinity of Beauty in Plato, the article shows that if religious experience is the encounter of the experiencer with the Divine being, God, who manifests itself in various forms, and that encounter is accompanied by a direct conscious of the divine being, then the experience of Beauty or love in Plato can be considered as a kind of religious experience. However, the claim of this article is merely that the experience of beauty or love is one of the examples of religious experience and does not imply a specific epistemological view of religious experience. But the adoption of any epistemological view of religious experience logically involves an experience of beauty or love.

After AD 70, Christianity managed to dispense with Judaism. The idea of independence and separation from Judaism made Christianity tend towards Greco-Roman civilization, thoughts and culture. For explaining the Christian teachings, Paulus and some vindicators and Church fathers borrowed the content or structure of the basic religious characteristics of Christianity from the Greco-Roman ideas of their age. Using documentary analysis, the present paper explains the Greco-Roman origin of the Trinity, Incarnation, the Atonement and original sin, which are considered as the central Christian doctrines. The results of this research show that Christianity’s interpretation of the content and structure of "the Trinity" and "incarnation" is based on the Greek categories. The content of "atonement" and "original sin" exist in Christianity, but their form and structure have been influenced by Greco-Roman culture.

The doctrines of Jesus Christ's divinity and the Trinity in Christianity are very important issues. They are subject to rational and historical criticism which can be directed to them by, the New Testament and the Holy Qur’an, as well and in many different aspects. The point which is worth considering here is that the famous type of Trinity among the Christians concern the union of the Father, the Son and the Holy Spirit. In the Holy Qur’an, however, there are many verses which deny the claim of the divinity of Jesus Christ and his mother her holiness Mary. This has led some Christians to assume that the Qur’an has misunderstood the Christian's conception of the Trinity and considered it as consisting of the Father, the Son and the Mother (her holiness Mary). This paper seeks to clear up this misconception which of some Christians have. Although some Muslim writers have already attempted to correct this misconception, their works do not seem to be thorough and comprehensive. The Qur’an rejects both the Mary Trinity and the Holy Spirit Trinity; it acts wisely and knowingly, and is completely aware of the history of Christianity and the Christian's beliefs.

One of the important subjects of the philosophy of religion is the religious language. This subject was introduced in the early theological and mystical books, prior to the modern works of the philosophy of religion. Pseudo-Dionysius is one of the early thinkers who has systematically surveyed the subject in his books. For talking about God he prefers the negative language to affirmative one. Pseudo-Dionysius believes that the negative language is the language of intelligiblerealities thus when a person, in his spiritual journey, comes up to the state of the intelligible realities he begins to pray God by negative language. Therefore for Pseudo-Dionysius the negative theology is related to a special stage of knowledge. However he ascribes negative language to intelligible manifestations of God, not to the God’s essence. He describes intelligible and hidden manifestations of God as "Super–existence" and for him it is not reasonable to talk about "Super–existence" in an earthy way. For this reason negative language is the best way to talk about God.

The scientific study of religions commenced with the attempts of the influential scholars of 19th century such as Max Müller. These studies were naturally different from what theologians said about religions. Max Müller can be regarded as one of the founding fathers of the "science of religion", but the science was also indebted to Cornelius Petrus Tiele, whose attempts brought about new outcomes in the studies of religious phenomena. This article surveys the viewpoints of Max Müller. By emphasizing the experimental approach in the study of religion, Müller decided to use comparative method in this field. Max Müller devoted his life to the study of classical Indian religious documents, the comparative study of religious history and myth, and the publication of the religious history of the world. He was an expert Sanskritist and mythologist; but his innovative theories about mythology have not been accepted by other scholars working on religions. Nevertheless, his scientific and experimental standpoints about myths and the origin of religion drew the attention of scholars for many years. His theory about origination of Hinduism from myth, particularly his solar mythology, was strongly criticized by many scholars.

Christianity, as a great religion has been the focus of Muslim theologian's attention and relying on the information derived from the Holy Quran, they tried to analyze and criticize Christian beliefs. They generally referred to the Gospels as the main reference of arguments and the major part of their analysis was concerned with the concept of God, the nature of the Christ, the Union and the Trinity. Furthermore, they also tried to give a fair survey the Islamic theological sects and compare them with certain sects of Christian sects. Therefore, this article deals with major Christian doctrines which were reflected in the Islamic theological writings; it moreover, brings into perspective the viewpoints of early Muslim theologians as the forerunners of the religious dialogue.