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DANTE'S UNDERSTANDING of the heavens--as spheres rotating around the Earth--has been out of date astronomically for nearly half a millennium. Dantes political world consisted of a score of perpetually warring [...]

Introduction and Summary of Previous Article This is the second of two articles describing the influence of Abu Hamid Muhammad al-Ghazali (Ghazali, d. 1111 C.E.) on Giovanni Pico della Mirandola [...]

This article demonstrates that there are strong intrinsic and transcriptional grounds to posit the priority of the 'shorter text' of 1 Cor 8:2-3 and explores the grounds for the longer [...]

In his 'Landscapes,' T.S. Eliot experiments with the copla, a poetic meter associated with popular Spanish folksong. Related to the Latin copula, meaning 'link' or 'union,' the copla often uses [...]

Abstract The vision of the kingdom of God (basileia) outlined in Matthew's version of the Lord's Prayer is a proposition meant to lure us into greater relationship and more harmonious [...]

EVE OF WILTON FIRST ENCOUNTERED Goscelin of Saint Bertin as a child at the aristocratic nunnery at Wilton. Goscelin probably served as the abbey's chaplain, and, upon first meeting Eve, [...]

Paradox attends the influence of Michael Wyschogrod, perhaps the most original Jewish theologian of the past half century. An unapologetic defender of Israel's particularity and God's special love for the [...]

The article explores inversion of statement 'God is love' in first letter of John to 'Love is God' by Augustine. The author analyzes what Augustine meant by the statement.

The longing of the heart is the deepest sign of fulfillment and yet it terrifies the mind because it does not belong to this world. Longing is the pain of separation and at the same time the affirmation of union and is the dynamic imprint upon consciousness of the soul's memory of the eternal moment when people are together with God.

Chassidim gather with the Rebbe as the last rays of the sun set on Saturday afternoon for the third Shabbat meal, Seudah Shlishit and begin with Berdichev-based Master Levi Isaac's discourse with an elegant teaching from the Talmud demonstrating the reality of God. He then takes them on a dance of light intricately weaving the mysteries of the Zohar, illuminating God's presence in the world.

'How can I give you up, O Ephraim?' is a line from the book of the prophet Hospea that has spoken to many of the unquenchable and unconditional nature of God's love for God's people. Questions are raised about the objects of divine love and who and what it is that God loves and will not give up.

Self-abandonment and self-denial are, respectively, Catholic and hyper-Calvinist analogues of each other. Roughly, each requires the surrendering of a person to God's will and providence through faith, hope, and love. Should the self-abandoning/self-denying individual accept his or her own damnation if that be God's will? This article, which is virtually alone in discussing the Catholic and Reformed Protestant traditions together, answers 'No.' The unqualified self-abandonment present in quietism and the radical self-denial of Samuel Hopkins are perverse and irrational responses to the prospect of hell because they run counter to the Christian's deepest need to spend eternity with God. However, a qualified self-abandonment is intellectually defensible and offers a viable Christian piety. KEY WORDS: divine hiddenness, love, predestination, reprobation, trinity

The way that some Islamic mystics have dealt with 'romantic theology' and how in Shi'a context the theophanic function of beauty becomes a means of approach to Hidden Islam, is explored. Thinkers such as Ibn Arabi have explored the meaning of love in the context of an overall theology of Divine love.

We claim that divine command metaethicists have not thought through the nature of the expression of divine love with sufficient rigor. We argue, against prior divine command theories, that the radical difference between God and the natural world means that grounding divine command in divine love can only ground a formal claim of the divine on the human; recipients of revelation must construct particular commands out of this formal claim. While some metaethicists might respond to us by claiming that this account leads to an inability to judge between better and worse constructions of the commanded life, we propose that an analysis of the human response to divine love--theological eros--can be the basis for an articulation of a philosophical theology (in our case, negative theology) that can guide the religious believer toward generating particular principles for ethical action that are grounded in an account of divine action. By linking divine command to imitatio Dei, the believer can have confidence that her imitative acts of God are not inaccurate constructions of the commanded life. KEY WORDS: Rosenzweig, Maimonides, Novak, divine command, natural law, pragmatism

In the early part of the fourteenth century, a parish priest in Brussels came into the possession of a manuscript containing the vernacular letters, visions, and poetry of a woman [...]

Rahner defends devotion to the Sacred Heart by arguing that everything essential to it is also found in dogmatic theology, and everything questionable within it is not an essential part of such devotion.

This article examines the history of humanity through a theological and anthropological perspective. The author argues that human global society, and the violence attributed to societies, can only be understood through global conversation and discussing each other's histories, and maintains that Christians should always keep in mind that God loves us and created us.