Hasil untuk "Practical religion. The Christian life"

Mouez Khalfaoui

Dwi Ariefin, Untari Prihatiningsih

Teenagers, aged between 13 to 19 years, are more interested in religion and spiritual matters than before. Their positive perception will foster interest in reading the Bible and following spiritual guidance. Information about youth's perception of Bible reading is needed. A survey with 90 questionnaires was distributed to Christian youth in a number of provincial capitals in Indonesia. The data is processed, analyzed, and presented in a qualitative descriptive manner. It was found that the perception of Christian youth about reading the Bible: 1) do it because the Bible is the Word of God. 2) agree as a useful and quite interesting activity. 3) still respect the printed Bible, and don't insist on using a digital Bible. 4) have spiritual independence. 5) agree persistence determines. 6) doubting the influence of friends on perseverance in reading the Bible. 7) Bible reading community can be good influence. 8) respect a spiritual person or organization. 9) ready to be nurtured spiritually through reading the Bible. The pressures of advances in digital technology and the Covid-19 pandemic are not enough to weaken the positive perception of today's youth towards Bible reading. Useful findings for spiritual directors in Bible reading assistance and spiritual guidance.

Aminudin, Habibie Yusuf

The figure of the second leading philosopher after Aristotle among Muslim philosophers, namely Abu Nasr al-Farabi who was born around the 10th century (w. 950 AD) who wanted to try to integrate the thoughts of two early Greek philosophers Plato and Aristotle about theoretical ratios (Platonic) and practical ratios (Aristotle). Known as al-Farabi is the most prominent founder of religious philosophy, because his achievements in mastering the fields of philosophy exceeded previous figures in the Arab world. Besides mastering several fields of philosophy with ease, he also mastered and appreciated religion. His students included Ibn Rusydi, Ibn Tufayl, Ibn Sina, and Maimondes.AlFarabi agrees with the division of Aristotle's ratios on theoretical ratios and practical ratios. However, in this case al-Farabi adds the term 'practical ratio application' and divides the theoretical ratio into two, namely 'demonstrative science' and 'discursive science'. Al-Farabi not only faced massive cultural pressures that were not merely Islamic, but also a series of religions and Prophets who had been responsible for their respective times. Therefore, in understanding his political philosophy al-Farabi included the important role of the Prophets, both the Prophet of his time [Muhammad SAW] or previous prophets

Aminudin, Habibie Yusuf

The figure of the second leading philosopher after Aristotle among Muslim philosophers, namely Abu Nasr al-Farabi who was born around the 10th century (w. 950 AD) who wanted to try to integrate the thoughts of two early Greek philosophers Plato and Aristotle about theoretical ratios (Platonic) and practical ratios (Aristotle). Known as al-Farabi is the most prominent founder of religious philosophy, because his achievements in mastering the fields of philosophy exceeded previous figures in the Arab world. Besides mastering several fields of philosophy with ease, he also mastered and appreciated religion. His students included Ibn Rusydi, Ibn Tufayl, Ibn Sina, and Maimondes.AlFarabi agrees with the division of Aristotle's ratios on theoretical ratios and practical ratios. However, in this case al-Farabi adds the term 'practical ratio application' and divides the theoretical ratio into two, namely 'demonstrative science' and 'discursive science'. Al-Farabi not only faced massive cultural pressures that were not merely Islamic, but also a series of religions and Prophets who had been responsible for their respective times. Therefore, in understanding his political philosophy al-Farabi included the important role of the Prophets, both the Prophet of his time [Muhammad SAW] or previous prophets

Jason McMartin

Abstract In the 20th century, a particularly acrimonious relationship took place between analytic philosophy on the one side and Christian theology on the other. Analytic philosophy has been the dominant mode of philosophical engagement in the English‐speaking world. After a long period of hostility or apathy toward religion, it has surged back to the investigation of religious, theological, ethical, and metaphysical questions. The end of the 20th century and the beginning of the 21st century witnessed the explosion of Christian analytic philosophical theology and its exploration of standard doctrines of the Christian faith. I survey the history and nature of analytic philosophy and explore arguments from Christian theology against analytic philosophy to unearth sources of the division between the two. Several positive appropriations of analytic thought are discussed, including analytic philosophy of religion and philosophical theology, postliberalism, process theology, speech–act theory, and proper functionalism. Finally, I briefly propose a mode of future engagement between the two disciplines and will consider the program of analytic theology.

Christian Höpfner

Hugh Montefiore

In this volume, the Munich and Vienna-based theologian Falk Wagners work in the fields of philosophical theology, sociology and lived religion is taken up for the first time against the backdrop of current theological and philosophical controversies.

Graham Harvey

William Charlton

Christian Benderoth

Kristy L. Slominski