پژوهشنامه ادیان
سال هفدهم شماره 2 (پیاپی 34، پاییز و زمستان 1402)

In the opinion of many theologians, the basis of religion is the revelation that humans communicate with the Holy by being present in it. Nathan Söderblom, who calls revelation mysticism, introduces it as the central core of religion. The distinguishing feature of his interpretation from the interpretation of the commentators of revelation is that this concept is considered in terms of meaning as genius that goes beyond ordinary talents and potentially exists in all human beings. According to Söderblom, there is revelation not only in great religions, but also in primitive religions. Hence, the task of the scientific study of religion is to examine this key element, without which a religion cannot be properly understood. On the other hand, Söderblom assumes that the history of religions manifests itself in two levels of consciousness: the level of common people, which is related to religiousness, and the level of ucommon people, which is related to religious genius. The topics discussed in this research are the central core of religion, the origin of revelation, genius, its connection with aesthetics and consecration of life, and prayer and worship.

Today, the importance of knowing and developing emotional intelligence is not hidden from researchers in the field of psychology, and there is no doubt that the results of applying this intelligence in people's personal and professional lives are significant. But there is no place for research on the effect of this intelligence on the spiritual affairs of people. It seems that religious leaders as models for the community of believers and to be more effective should have the ability of emotional intelligence. The current research is a documentary case, a library that first deals with the concept of emotional intelligence taken from Bar-On's point of view and then selected two components of flexibility and assertiveness among the fifteen introduced components to be used in the text of the New Testament. be investigated The results of this research show that Jesus (pbuh) as the first person of the New Testament has the ability to be bold and decisive and recommends flexibility to his follower.

In an era where religious groups are accused of having religious interests and motivations that may hinder their participation in countering other religious groups, theologians strive to demonstrate that the religious tradition they belong to is conducive to benevolence, assistance, participation in the public sphere, and charity. The present study aims to focuses on the thoughts of David Hollenbach in his book "Public Goods and Christian Ethics" to examine the efforts of Christian scholars in showcasing the compatibility between participation in public goods and Christian ethics. To this aim a descriptive –analytical, with data obtained through document analysis and examined using qualitative content analysis methods was used. The results indicate that in modern Christian theology, efforts are made to focus on solving the problems of individuals and human societies. Christian theologians have tried to present a somewhat accommodating interpretation of Christian theology by understanding the importance of religious participation in the public sphere and providing public goods and charity, based on a somewhat conciliatory and accepting approach towards other religious traditions.

Archaeological explorations in Arabia have led to the discovery of abundant evidence that changes our perception of pre-Islamic Arabia. The traditional notion is manifested in calling it the “Jāhiliyya” era, which comprises two important ideas: First, there was no central government in Arabia and tribal chaos was widespread, and secondly, many idols were generally worshiped, until the eve of Islam. In contrary, the epigraphic texts contain much information that provide a clearer picture of the political situation and religious tendencies of pre-Islamic Arabia. In this article, firstly, the political situation of Pre-Islamic Arabia following the gradual domination of the kingdom of Ḥimyar over the Arabian Peninsula will be briefly reviewed, and then, by examining examples of the material evidence from about three centuries before Islam, the belief in One God is reviewed as well as the name of One God among Jewish and Christian Arabs. As a result, it can be seen that from about two centuries before Islam, not only evidence of worshiping multiple gods is missing in the inscriptions found in different regions of Arabia, but much evidence of Judaism and Christianity has been found, in which only One God, with different names and phrases, is called.

Radical theology became so famous in the 1960s. A large part of the Christian Community didn’t accept its view, especially on the death of God. Karl Barth, the origin of neo-orthodox theology, did not take its views. This article tries to show that despite this opposition, radical theology was influenced by Barth’s theology. In the early twentieth century, Barth distinguished between religion and revelation in opposition to liberal theology. Dietrich Bonhoeffer was sympathetic to Barth in this and developed the distinction between these two. In addition to that, he was interested in his contemporary secular come-of-age world, his question especially in the later period of his life was who Christ is and what is Christianity in this world. So he got the concept of religionless Christianity from this distinction, in addition, presented arcane discipline, the weak God, and being-for-others on the same ground. He developed an interesting framework for radical theologians after his death and they benefited from it in developing their views. So radical theologians utilized Barth’s thoughts through Bonhoeffer, despite Barth’s opposition to their production.

Theological structure of Gahan has special features, the most important of which are monotheism, human rationalism under the banner of divine wisdom, and the internalization of rituals. One of the most prominent features of Gahan is the emphasis on the attainment of knowledge to the extent that the attribute of wisdom or Mazda is seen as the main divinity worshiped in Gahan, and an enlightened person with Ahura's wisdom combines with divinity to preserve the world of creation. Emphasis on wisdom is sometimes to the extent that any act that blurs the consciousness, such as drinking Houm and emotional stimulation that leads to bloodshed and sacrifice, is considered reprehensible. The new Avesta, especially the non-Gahanic part of the Yasna, shows changes in the religious and theological system, which reflects the desire to return to the ancient traditions. Investigations show that the issue of rituals is of considerable importance in non-Gahanic Yasna, and from the theological point of view, the worship of distinct and multiple divinity, unlike the abstract concepts and monotheistic approach of Gahan, has found its way into it and in some cases, it is contradicted by borrowing from the heritage of rituals and beliefs of the ancient Zoroastrianis.

The Dominican order or the Order of preachers in the Middle Ages, in addition to the common social activism , such as charity and writing religious manuscripts, had a serious presence in the field of education and training of prominent theologians and mystics, gaining professorships in European universities And in the field of spiritualism, connected mysticism and theosophy. The existence of mystical women and nuns in this Order had a great impact on the flow of Christian monasticism with the creation of mystical works and political and social activism. The efforts of the monks and artists to create works of art have also been done by benefiting from the symbols and elements related to the Dominican Order. Another action has been participation in political-religious affairs, including the fight against heretics, participation in inquisitions, crusades, and preaching and evangelism, including in Islamic lands. All these efforts were to protect the faith which was done with the focus of preaching in different communities, so that even famous theologians and mystics came to the people and preached. Totally, the Dominicans have had a multifaceted presence in the religious-social life of Catholic Christianity and the history of monasticism and Europe in the Middle Ages.

The issue of ontology is important in all mystical schools and there are few mystical schools that have not paid attention to this issue in their teachings. This issue is very important in the school of cosmic mysticism and many issues in this school have been extracted from this principle. The main question in this study is to examine the extent of the effectiveness and adaptation of ontology theory, including the interpretation of the levels of existence and the nature of existence in the school of cosmic mysticism, a circle of teachings of Islamic mysticism. The method used in this research was descriptive study and content analysis method was based on library resources. The findings of the research indicate that the Nasut, in cosmic mysticism are taken from the words of no polarity (non), unipolar and bipolar, which is indebted to Islamic mysticism, and thus, from the manifestation. Therefore, it is possible to consider the approach of the Islamic school of mysticism to this issue, apart from inventing new terms, and the differences in their foundations and applications are influenced by the ontology of Islamic mysticism.

Today, various religions assert different claims on diverse theological issues, the belief in which requires proof of authenticity or justification through specific means. Determining authoritative sources within each religion is precisely for this reason. However, a problem contemporary believers face regarding some of their doctrines is that certain beliefs, currently viewed as vital and essential, are not easily proven through conventional methods. This creates doubt about the authenticity of some doctrines—how can certain teachings hold a foundational status in the modern structure of a religion if they were not sufficiently addressed in the primary sources, making it challenging today to establish their authenticity or verify their truth or falsehood? One approach to resolving this issue is examining the frequency (or lack thereof) of a doctrine in the core of a particular religion. The claim of this paper is that if a doctrine is fundamental to a religion, it should be sufficiently emphasized in the initial core of that religion; its absence suggests that this doctrine is the result of an evolutionary process rather than a foundational, intrinsic, and deep-rooted belief. Moreover, it is untenable to claim that evidence might have existed but has not reached us for some reason, as eliminating all direct and indirect evidence is implausible. This paper examines the primary issue by comparing two doctrines—Trinity in Christianity and Monotheism in Islam—to critique the Trinity from this perspective, noting that while the Trinity, which is crucial in the structure of Christian theology today, is not addressed in the early layers of this religion, the equivalent in Islamic tradition, i.e., Monotheism, does not face such an issue. This difference is crucial in assessing the validity and authenticity of these concepts.

Each of the religions have used different fields of art, such as painting, to advance their goals and present their ideas in expressing their principles and manifesting spiritual truths; However, some others have avoided visual expression. Therefore, the religious attitude towards painting can be presented in three categories: symbolic, non-symbolic, and iconoclastic. In a non-symbolic perspective, such as geometric processing in Islamic holy places, art is often mixed with symbolism and the depiction of human and animal bodies is avoided. In the iconoclastic view, the role of sacred images is negation and any artwork with this theme is condemned and condemned to destruction. The victory of the iconoclasm movement in Byzantium against the iconoclasts caused different results among the supporters of Abrahamic religions and marked the beginning of remarkable and remarkable events in theological and artistic fields. This research, using a descriptive-analytical method, examines the consequences of the iconoclasm movement in the two religions of Christianity and Islam. In the end, it was found that the religious attitude towards iconography among the Jews limited the visual arts and neglected the representational arts, and in Christianity, it caused the expansion of geometrical decorations in the church and holy places. This category among Muslims caused the spread of Islamic art, especially abstract art.

In Islamic philosophy discussion of nature of language has not been independently investigated. Butt according to the “manifestation”, we can think of the nature of language in mysticism. In Islamic mysticism all creatures are God,s appearance. Therefore, the language is linked the manifested of God. In mystical texts degrees of language come with various expressions, such as discourse, word, book, the Pen, station of “Be” and Breath of clemency. All this degrees show appearance of God. The world seems to emerge through divine language. All creatures are word and show God. On the other hand, God as the author of the book world. In the philosophical interpretation of Man, speaking is interpreted to Reason. But in mysticism speaking return to manifestation of God. Speaking (discourse) is the ontological reality that will exist in various degrees. It causes all creatures to talk. To describe precisely, language only belong to God and other thing are degrees of divine.

Akbar Shah, peace of the whole, Faizi Deccani, Faizi's poems, unity of existence. Faizi is one of the great Persian poets of India and the famous poet of the court of Akbar Shah Gorkani in the 10th century Hijri. Belief in total peace and establishing an atmosphere of reconciliation and religious tolerance between the followers of religions and religions is one of the most important beliefs of Akbar Shah. The formation of the theory of "total peace" and the radical reforms of Akbar Shah's period, simultaneously with Faizi's service in the court, can be considered as the basis of the spread of critical and pessimistic opinions towards Faizi. , with the theme of total peace and the vastness of Mashreb, should be examined in the divan of his poems. The result of the research: the view of the unity of existence from which the unity of religions can be deduced, believers and Hindus call God. Faizi believes in this and his poetry is full of themes of existential unity and the sameness of religions. Contrary to the view of those who considered him an atheist and his religion full of blasphemy, he has a deep view of religion and was very familiar with mystical teach.