Various definitions of humanity have been expressed in Islamic culture; Such as a physical substance with a duty, a talking animal, a single soul, an animal in love, and a living being; However, ...Mulla Sadra has defined man as a "fixed and fluid being" based on the essential movement, and based on this definition, he considers the supreme value for a person to be "permanent movement towards absolute perfection". Sadra's other interpretation of the perfection of a person is to reach the "super celibate position" that by reaching this position, a person can enter the holy world and God's pleasure and even surpass the position of angels. According to him, the origin of this dignity in man is the weakness of man and the abundance of pests and diseases that are mentioned in the verses of the Quran. A creature that is not like this at the beginning of creation imagines perfection in itself; therefore, there will be no waiting for him to reach perfection.
The article presents the statements of selected Church Fathers (4th-5th centuries) concerning the Beatitude “Blessed are the pure in heart, for they will see God” (Mt 5:8), spoken by Jesus in the ...Sermon on the Mount. They emphasise that during the earthly life man can only see the reflection of God if his heart is pure. Since man was created in the image and likeness of God, he carries this image in his heart, but this image was polluted by sin. Therefore, one should purify the heart by renouncing sins and developing virtues. The most important comments on this issue were expressed by St Gregory of Nyssa and St Augustine.
Abstract The aim of this essay is to give a high-level overview of Irenaeus’s beatific vision, and to suggest that for him, the beatific vision has a temporal dimension (now and future) and a ...dimension of degree (lesser now, greater in the future). His beatific vision is witnessed as it intersects with at least four main ideas in his writing—the Trinity, anthropology, resurrection, and his eschatology. Irenaeus famously held that ‘the glory of God is living man, and the life of man is the vision of God’ ( AH 4.20.7), which speaks to the reality of seeing God in the present, but he could also look forward in anticipation to beholding the face of God in the resurrected body in the new creation. What made the latter possible is the gradual beholding of God in the present that makes one prepared to see God’s glory in the future. Additionally, the visio Dei is Trinitarian. We behold God in Christ, since God the Father is invisible, and it is the Holy Spirit who prepares us incrementally to see God.
The biblical accounts of seeing (and hearing) God are mixed in kind, but the clear assumption of most traditions is that no one can, in fact, see God. There was consistency in this respect with the ...results of a recent survey of Winchester churchgoers’ perceptions of God, which also produced one or two surprises. Seeing (and hearing) God is a matter of interpretation, and has much in common with signs and analogies.
“Seeing God” is a constant demand of the religions of Antiquity. In the New Testament, this desire has to undergo a metamorphosis. Fundamentally an asymmetrical process, sight exhibits the radical ...difference between the all-seeing creator and the creature incapable of seeing. Apparently the gap is bridged by the coming of Jesus who in Christian theology makes the Father visible. But is it the case? Jesus does not teach us to see but to look. He is not interested in the ophthalmic process but in faith. So much so that at the end of the process he exalts the inner vision over the external view, and that in this world there is nothing to be seen.
Cette étude, qui porte sur les portraits des souverains à l’époque hellénistique, dégage les éléments d’une sémantique des formules iconographiques adoptées. Il s’agit de s’interroger sur la ...construction de l’image royale et plus particulièrement sur le visage du souverain. Les motivations du commanditaire, le savoir-faire de l’artiste et le regard du spectateur sur l’image royale seront tour à tour examinés. Les notions de ressemblance et d’idéalisation seront abordées.
« Voir Dieu » est une demande constante des religions de l’Antiquité. Dans le Nouveau Testament, ce désir doit subir une métamorphose. Processus fondamentalement asymétrique, le voir exhibe la ...différence radicale entre le créateur qui voit tout et la créature qui ne saurait voir. En apparence, ce fossé est comblé par la venue de Jésus, qui, dans la théologie chrétienne fait voir le Père. Mais l’est-elle vraiment ? Jésus n’apprend pas à voir, mais bien à regarder. Il ne s’intéresse pas au processus ophtalmique mais bien à la foi. Si bien qu’au bout du processus, il valorise le regard intérieur sur le regard extérieur, si bien que, dans ce monde, il n’y a rien à voir.
The academic study of the biblical text often depends on the naïve assumption that a researcher can obtain stable knowledge of the single meaning of a text. This article investigated how the visio ...Dei in Matthew 5:8 has led to a variety of concepts through the centuries. This proves how different readers come to different readings. Interpreters should be aware of how their contexts impact on their understanding of meaning, but should also realise how taking cognisance of the wide variety of readings could enrich their own interpretation. PUBLICATION ABSTRACT
Abstract
For Philo of Alexandria, seeing God represents the pinnacle of human experience. This essay examines three important aspects of that experience: the effectual means of the vision, the ...methods employed in evoking it, and the function and influence of Philo's mysticism in the experience. While in some contexts Philo emphasizes the singular role of God in empowering the contemplative ascent and affording the vision, many others highlight the part played by human effort. Philo's accounts of the practices that evoke the ascent and vision of God are also varied. Though Platonic philosophical contemplation and the practice of virtue are occasionally implicated, in most cases exegetical text work is instrumental. Finally, while some have attempted to divorce Philo's mystical praxis from the vision of God, contending that "seeing" is simply a metaphor for "knowing" (i.e., "achieving a rational awareness of God's existence"), a number of factors indicate the importance of Philo's mysticism in the experience and suggest that an actual, mystical visual encounter underlies and informs these textual representations.
Arinī Coppens, Pieter
Seeing God in Sufi Qur'an Commentaries,
01/2018
Book Chapter
In Chapter 3, we witnessed the centrality of the meeting with vision of God in the hereafter in Sufi eschatological imaginations; final boundary crossing is a crossing towards a visionary meeting ...God. In Chapter 4, we saw how the first boundary crossing, banishment from Paradise, was for some authors a deprivation this vision. This chapter is about an attempt to attain this vision God in this-worldly life: Moses’s request to see God (Q 7:143). contention that within some Sufi understandings this story signifies an attempt to temporarily restore a paradisiacal state of vision world; that is, the yearning for the vision
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