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Doctrine of God (christianism) --- Christian spirituality --- Christendom --- Christianisme --- 231.12 --- #gsdb3 --- #GROL:SEMI-1-05'14' --- tekstuitgave --- filosofie --- godsbeeld --- 232.41 --- 233.3 --- Middeleeuwen --- Mystiek --- Nicolaas van Cusa --- Wezen van God --- 231.12 Wezen van God --- Academic collection
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God (Christianity) --- Subjectivity --- Religious aspects --- Christianity --- 231.12 --- 234 --- Wezen van God --- Soteriologie. Heilsleer. Genade. Geloof --- 231.12 Wezen van God --- Subjectivism --- Knowledge, Theory of --- Relativity --- Trinity --- Religious aspects&delete& --- Subjectivity - Religious aspects - Christianity
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Catholiques et orthodoxes se revendiquent ensemble du concile Constantinople III qui affirme " une énergie divine et une énergie humaine " pour le Christ, refusant le monoénergisme théandrique. Pourtant, des catholiques (thomasiens) défendent une simplicité divine, une grâce créée et une vision de Dieu alors que des orthodoxes (palamites) soutiennent une distinction réelle entre essence et énergie en Dieu, une énergie incréée et un Dieu inconnaissable. L'examen des divergences ne permet-il de voir des convergences ? Dans l'Ecriture, si l'énergie se rapporte souvent à une opération de Dieu, elle est aussi l'énergie de l'homme et des éléments de la nature, incréée et créée. La théologie des énergies divines n'est-elle pas aussi une théologie des énergies humaines et cosmiques ? L'examen et la comparaison de l'énergie chez Aristote et de l'énergie chez Plotin permettent de saisir des divergences. Avec le Stagirite, nous avons une analogie des énergies physique, biologique, sensible, intellectuelle, éthique et théologique. L'Un plotinien conduit la foi chrétienne à toujours plus d'équivocité et d'altérité, selon une forme de monoénergisme divin. Méditer et articuler les différentes présences de Dieu (création, grâce et incarnation) peut aider à saisir les convergences. Les Latins pourraient reconnaître qu'ils ont besoin d'une théologie des énergies qui ne peut pas se réduire à l'acte et à la substance, car l'actus latin, statique, juridique et théâtral n'est pas l'energeia grec, dynamique, physique et éthique. Les Grecs peuvent saisir que cette théologie des énergies doit prendre des accents aristotéliciens, à la suite de saint Maxime le confesseur, au-delà de Plotin et du néoplatonisme.
God (Christianity) --- Philosophical theology --- Philosophy and religion --- Presence of God --- History of doctrines --- Theology, Philosophical --- God --- Schechinah --- Shechina --- Shechinah --- Shekhinah --- Shekina --- Shekinah --- Christianity and philosophy --- Religion and philosophy --- Presence --- Theology, Doctrinal --- Religion --- Omnipresence --- 231.12 --- 231.13 --- 231.13 Eigenschappen van God --- Eigenschappen van God --- 231.12 Wezen van God --- Wezen van God
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"While Spinoza is often interpreted as an early secular or liberal thinker, this book argues that such interpretations neglect the senses of order and authority that are at the heart of Spinoza’s idea of God. For Spinoza, God is an organized and directed totality of all that exists. God is entirely immanent to this totality, to such an extent that all things are fundamentally of God. Appreciating the full extent to which God permeates and orders every aspect of reality, allows the full sense of Spinoza’s theories of tolerance and the social contract to come into view. Rather than assuming that human beings involved in political relationships are independent, autonomous individuals, for Spinoza they are parts of a larger whole subject to distinct natural laws. Spinoza maintains that such laws manifest themselves equally and identically in the seemingly distinct realms of religion and politics. In this respect, Spinoza’s theories of religion and biblical interpretation are not properly secular in character but rather blur the standard boundary between the religious and the political as they try to recognize and codify the inviolable laws of nature – or God."
1 SPINOZA, BARUCH --- 231.12 --- 113 --- 113 Algemene natuurwetten. Oorsprong van de wereld. Schepping. Kosmogonie --- Algemene natuurwetten. Oorsprong van de wereld. Schepping. Kosmogonie --- 231.12 Wezen van God --- Wezen van God --- 1 SPINOZA, BARUCH Filosofie. Psychologie--SPINOZA, BARUCH --- Filosofie. Psychologie--SPINOZA, BARUCH --- Spinoza, Benedictus de,
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"Ist eine Gotteserkenntnis unabhängig vom Glauben möglich? Setzt der Glaube, wenn er sich weiterhin als fides quaerens intellectum versteht, nicht ein Wissen von Gott voraus, das vielen heute kaum noch erreichbar erscheint? Muss dann aber nicht das Konzept ad acta gelegt werden? Was vermag ein Rückbezug auf die philosophische und theologische Tradition noch zu leisten? Kann etwa den traditionellen Gottesbeweisen noch Relevanz zuerkannt werden? Die Beiträge bieten einen Überblick über ganz unterschiedliche Ansätze der gegenwärtigen Theologie und Religionsphilosophie und befördern so die Diskussion."
God (Christianity) --- God --- Faith --- 231.133.11 --- 231.12 --- Knowableness of God --- Knowledge of God (Knowableness of God) --- 231.12 Wezen van God --- Wezen van God --- 231.133.11 Kenbaarheid van God --- Kenbaarheid van God --- Religious belief --- Theological belief --- Belief and doubt --- Religion --- Salvation --- Theological virtues --- Trust in God --- Knowableness --- Proof --- Knowledge (Knowableness)
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Doctrine of God (christianism) --- Patrology --- God (Christianity) --- Dieu (Christianisme) --- History of doctrines --- Histoire des doctrines --- Christian theology --- 231.12 --- 231.13 --- Wezen van God --- Eigenschappen van God --- 2 CONGAR, YVES --- 231.3 --- 231.01 --- Godsdienst. Theologie--CONGAR, YVES --- God de Heilige Geest. Pneumatologie. Parakleet --- Drieëenheid. Drievuldigheid --- 231.01 Drieëenheid. Drievuldigheid --- 231.3 God de Heilige Geest. Pneumatologie. Parakleet --- 2 CONGAR, YVES Godsdienst. Theologie--CONGAR, YVES --- 231.13 Eigenschappen van God --- 231.12 Wezen van God --- God --- God (Christianity) - History of doctrines - Early church, ca 30-600
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Doctrine of God (christianism) --- Theology, Doctrinal --- God (Christianity) --- Name --- Knowableness --- 231.12 --- -God --- -#GROL:SEMI-231 --- #GGSB: Dogmatiek --- #GGSB: Godsleer --- Metaphysics --- Misotheism --- Monotheism --- Religion --- Theism --- Christian doctrines --- Christianity --- Doctrinal theology --- Doctrines, Christian --- Dogmatic theology --- Fundamental theology --- Systematic theology --- Theology, Dogmatic --- Theology, Systematic --- Theology --- Wezen van God --- Addresses, essays, lectures --- -Addresses, essays, lectures --- Doctrines --- 231.12 Wezen van God --- Christian life --- Vie chrétienne --- Biblical teaching. --- Enseignement biblique. --- Jesus Christ --- Jésus-Christ --- Teachings. --- Enseignements. --- #GROL:SEMI-231 --- Elohim --- Jehovah --- Yahveh --- Yahweh --- Yehovah --- Yhwh --- Knowableness of God --- Knowledge of God (Knowableness of God) --- Knowledge (Knowableness) --- Dogmatiek --- Godsleer --- God (Christianity) - Name --- God (Christianity) - Knowableness
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Few phrases in Scripture have occasioned as much discussion as has the “I am who I am” of Exodus 3:14. What does this phrase mean? How does it relate to the divine name, YHWH? Is it an answer to Moses’ question (v. 13), or an evasion of an answer?The trend in late-nineteenth- and twentieth-century scholarly interpretations of this verse was to superimpose later Christian interpretations, which built on Greek and Latin translations, on the Hebrew text. According to such views, the text presents an etymology of the divine name that suggests God’s active presence with Israel or what God will accomplish for Israel; the text does not address the nature or being of God. However, this trend presents challenges to theological interpretation, which seeks to consider critically the value pre-modern Christian readings have for faithful appropriations of Scripture today.In “Too Much to Grasp”: Exodus 3:13?15 and the Reality of God, Andrea Saner argues for an alternative way forward for twenty-first century readings of the passage, using Augustine of Hippo as representative of the misunderstood interpretive tradition. Read within the literary contexts of the received form of the book of Exodus and the Pentateuch as a whole, the literal sense of Exodus 3:13–15 addresses both who God is as well as God’s action. The “I am who I am” of v. 14a expresses indefiniteness; while God reveals himself as YHWH and offers this name for the Israelites to call upon him, God is not exhausted by this revelation but rather remains beyond human comprehension and control.
God --- God (Christianity) --- God (Judaism) --- Name --- Biblical teaching. --- Biblical teaching --- Bible. --- Chʻuraegŭpki (Book of the Old Testament) --- Exodus (Book of the Old Testament) --- Khurūj --- Kitāb-i Shimūt (Book of the Old Testament) --- Shemot --- Sifr al-Khurūj (Book of the Old Testament) --- Criticism, interpretation, etc. --- 231.133.11 --- 231.12 --- 222.3 --- 221.06 --- 222.3 Exodus. Leviticus. Numeri --- 222.3 L'Exode. Le Lévitique. Les Nombres --- Exodus. Leviticus. Numeri --- L'Exode. Le Lévitique. Les Nombres --- 221.06 Oud Testament: hermeneutiek; exegese --- Oud Testament: hermeneutiek; exegese --- 231.12 Wezen van God --- Wezen van God --- 231.133.11 Kenbaarheid van God --- Kenbaarheid van God --- Metaphysics --- Misotheism --- Theism --- Name&delete& --- Gegenwart Gottes --- Bibel --- Shemos --- Gott --- Gottesgegenwart --- Göttliche Gegenwart --- Allgegenwart Gottes --- Einwohnung Gottes --- Schekina --- Gegenwart
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