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This essay examines Matthew's depiction of both the spirituality demonstrated by Jesus' actions and words (his own spirituality) and the spirituality he preaches (prescribes/expects of others). Key Matthean themes interweave in this topic. Jesus' own spirituality and that which he expects of his followers are shaped most profoundly by the apocalyptic expectation of the imminent Reign of God. All practices and attitudes must be aligned with this coming reality. Because of this, the key mark of a true disciple or righteous person is integrity—the congruence of one's inner character and outer actions, of one's professed commitments and one's behaviors. In this, Jesus is the paragon of integrity: everything he does is in alignment with the character of the coming Reign and God's will. His actions are always a manifestation of his inner character as God's son and messianic agent within God's emerging Reign. Those who, like Jesus, manifest a character that is aligned with the realities of the coming age are called righteous and, at the judgment, are allowed to experience God's Reign. Their attitudes and behaviors have shown that their inner character is in alignment with the character of the Reign of God. By contrast, the scribes and Pharisees are continually upbraided for their hypocrisy and warned that this will cause them to be barred from the Reign. Thus, the spirituality of Jesus in Matthew can be summed up as "spiritual integrity" (which is "righteousness") shaped by the character of the imminent Reign of God. Jesus exemplifies this and calls his followers to demonstrate their character with integrity as well. [ABSTRACT FROM AUTHOR]

This article is a preliminary examination of officials' suicides in the high Qing. While existing research has amply described specific aspects of suicide in the Qing law, especially among women commemorated in the "chastity cult," this piece presents a more systematic view of suicide's legal definitions and common tropes in suicide cases. It also considers how the economic and cultural backdrop of the high Qing shaped elite men's suicides. How did officials' lives lead them to seek death by their own hands, how did their circumstances contrast to the suicidality of non-elite men and women, and how did their bureaucratic peers, superiors, and sovereigns regard their deaths? [ABSTRACT FROM AUTHOR]

This article attempts to present how the church has struggled with public justice and righteousness in Zimbabwe where the past and old dominate the national debate without giving room for emerging personalities and ideas. The church introduced programmes, organisations and documents in an attempt to theoretically break away with the past. The documents are results of transformative projects designed to address the holistic needs of people in Zimbabwe against both the localised and internationalised neoliberal paradigms of Capitalism, Colonialism and Christianity that disempowered rather than liberated followers. Being critical of the past, Derrida says: "To ask such questions, such difficult questions, requires that we change the most resistant, archaic structures of our desire". The Zimbabwe Heads of Christian Denominations (ZHOCD s) introduced the post-liberation discourse through the Zimbabwe We Want Document (ZWWD) in 2006, and a national economic discussion through the National Holistic Agenda for Renewal and Empowerment (NHARE) in 2019 against the idea that the Church must be confined in the pews and politicians in the public arena. These documents and programmes engaged with both politicians and citizens in critical ways to achieve both justice and righteousness. Justice and righteousness are big themes in the Bible and Christian doctrine. Breaking away with the past promised to reverse the slippery slope on public life in Zimbabwe that increased national poverty, class inequalities, and factionalised politics. The opening of space in public life by the ZHOCD allowed citizens to engage in all public life and justice struggles, which is "a revival of a voice that has been silenced after independence, or was send to the Intensive Care Unit (ICU), paralysed, captured, neutralised or unauthorised". It explored new alternatives to engaging state theology in relationship to the margins. Scripture has been useful in the church's engagement with the state on public life goods, hence the question: "Why is the old dying and the new not being born"? The article pursues this question in view of the church programmes and documents. [ABSTRACT FROM AUTHOR]

One of the neglected themes in the lyrical theology of Charles Wesley is the kingdom of God, what he describes as the peaceable reign of Christ. Inspired by the biblical witness, Wesley's vision revolves around the concepts of reconciliation; the reign in the heart; and righteousness, joy, peace, justice, and compassion as the constitutive elements of an already-but-not-yet reality. [ABSTRACT FROM AUTHOR]

This paper discusses a Sasanian sealstone discovered in 2014 at the archaeological site of Yarim Tepe in Khorasan, northeastern Iran. Although a surface find, the fact that this sealstone is provenanced is significant because this sets it apart from thousands of unprovenanced Sasanian sealstones which, coming from the antiquities market, are held in museums and private collections around the globe. The seal shows a bust in profile and an inscription that arcs above the bust from shoulder to shoulder. Through a stylistic analysis, we date the seal to the 3rd–4th century CE. The article offers a new reading and interpretation of the inscription and argues that the image shows a conventional portrait rather than a specific individual. [ABSTRACT FROM AUTHOR]

This study explores the concept of the Kingdom of Allah through the parable of the mustard seed in Mark 4:30-34, illustrating its growth from small beginnings to greatness. Using a qualitative method, the research examines how Mark's Gospel emphasizes faith, hope, and transformation. The Kingdom of Allah, as described in Romans 14:17, is about righteousness, peace, and joy through the Holy Spirit, bestowed upon those who surrender to divine guidance. Mark, though not named in the Gospel, is traditionally recognized as its author. He grew up in Jerusalem and was part of the first generation of Christians, collaborating with Paul, Barnabas, and Peter. The parable of the mustard seed highlights the potential for significant growth from something seemingly insignificant. This metaphor teaches that small faith can become powerful with proper nurturing. The study suggests that this parable encourages developing faith, fostering inclusivity, and striving for sustainable personal and community growth. The message remains relevant today, inspiring individuals to cultivate their faith and contribute positively to their communities. [ABSTRACT FROM AUTHOR]

The article explores the works of classical literary critic Skaftymov concerning Dostoevsky. Its aim is to provide an initial definition of the concept of “pravda,” as used in Skaftymov’s scholarly works. The meaning of this concept evolves from a student essay to the completion of the final work about the writer. “Pravda” is understood as the ethical and ontological foundation of an individual rooted in Christ’s love. It is closely tied to the ideas present in Dostoevsky’s works, where the ultimate expression of “pravda” is found in forgiveness and love. Forgiveness and love serve as the functional essence of characters such as Prince Myshkin from the novel The Idiot and Liza (the heroine of the story Notes from Underground). Prince Myshkin epitomizes Dostoevsky’s truth, living with a lovingly open acceptance of existence, a comprehension of human pride and forgiveness, compassion, and a keen sense of moral well-being. Similarly, Lise embodies “true” characteristics, including selfless heartfelt sympathy, the capacity for self-sacrifice, and moral sensitivity. These qualities are also found in Dostoevsky’s “proud” characters, who yearn for brotherly love but struggle to attain it. Skaftymov portrays the state of these “true” heroes in Dostoevsky’s artistic world as akin to Orthodox righteousness. The concept of “pravda” in Skaftymov’s interpretation is considered as a free law of life, emphasizing love and forgiveness as fundamental principles in Dostoevsky’s work.

Drawing on ethnographic fieldwork in secondary schools in Manado, Indonesia, this article examines digital infrastructures and their accompanying (im)moral potentialities in the development of Christian and Muslim youth as evaluated by educators. On the one hand, smartphones are portrayed as portals to a globalizing world in which youth might succumb to negative influences (with a particular anxiety surrounding pornography) based on their perceived inchoate moral development and insufficiently strong religious foundation. On the other hand, these teachers and administrators recognize the potential that smartphones have to be used for deepening spiritual engagement, connection, and proselytization. This particular case study offers insights into the ways in which institutions charged with religious and moral development of youth seek to leverage rather than categorically reject mainstream culture, navigating the globalizing influences of the secular world toward the possibility of attaining a greater good. [ABSTRACT FROM AUTHOR]

Zhu Youdun, the prince of Zhou and the grandson of the Ming founding emperor, wrote and published thirty-one zaju plays. While Zhu Youdun's plays have been well-researched in drama scholarship, their publication, circulation, and textual variations emerging from transmission among different audiences are rarely studied. Situating Zhu Youdun's zaju writing and publishing activities as part of Ming princely publishing, this paper examines and compares two editions of Black Whirlwind Li Spurns Riches Out of Righteousness as a case study, one the printed edition circulating mainly among literati audience/readers and the other the heavily adapted manuscript edition based on inner palace performance for the imperial audience. [ABSTRACT FROM AUTHOR]

Two preregistered experiments investigated the role of perceived group superiority in third-party territory ownership attributions (i.e., regarding a group as the possessor of a land) in intergroup contexts. Experiment 1 (N = 288) tested the effect of different versus same-time arrival to a territory on territory ownership attributions. The first-arriver group to a territory was more likely to be perceived as physically powerful, morally strong, and the owner of the territory than a newcomer (in within-subject comparisons) and a same-time arrival group (in between-subject comparisons), whereas a newcomer group was more likely to be perceived as more threatening than first-arriver (in within-subject comparisons) and same-time arrival (in between-subject comparisons) groups. Path analysis partially confirmed the proposed serial mediation model with perceptions of relative power, relative threat, and relative social distance as serial mediators of the association between arriving first at a territory and relative ownership attribution. Experiment 2 (N = 279) tested whether perceived group superiority affects ownership attributions. Physically (high wealth) and morally (high righteousness) superior groups as well as morally inferior groups (low righteousness) were more likely to be perceived as the owner of the territory than the groups who were physically and morally equivalent with other groups in the environment (control group). Implications of the present work for immigration attitudes and intergroup conflicts are discussed. Public Significance Statement: Dividing groups into first-comers and newcomers of a territory can lead to the perception that these groups are in competition. The increase in the perceived intergroup distance caused by the threat of power differences may increase the perception that first-arriver groups own the territory. Reducing the (perceived) differences between groups' strengths may reduce the exclusionary perception of ownership that fuels conflicts. In particular, the findings of this study suggest that increasing the perceived economic equality and the perceived moral equality between groups may decrease asymmetric territory ownership perceptions. [ABSTRACT FROM AUTHOR]

This paper investigates the ethics of deconstruction by considering it as a form of "resultless" thinking in the sense Hannah Arendt gave to that term: as the destabilization rather than the production of rules, norms, and criteria. In section II, I distinguish deconstruction's specific resultlessness from Arendtian "self-destruction," skeptical suspension, and Socratic irony, for whom resultlessness issues from the symmetrical cancelling out of equal counter-arguments. To the foremost objection to the resultlessness of thinking (the Arendtian "danger" that thinking is unable to respond to the urgent demand for results), deconstruction opposes a reconceptualization of the very notions of "urgency" and "danger." But such reconceptualization still does not amount to a justification for a deconstructive ethics: I argue in section III that deconstruction always performatively relates to a threefold danger that constitutes its "anxiety." At the core of this anxiety is the resistance to reassurance and "good conscience." I conclude, in section IV, by asking whether the ethics of deconstruction can perhaps be qualified – if not through its results or principles – as a "fundamental attunement" [Grundstimmung], by comparing deconstruction's anxiety to Kierkegaard's resistance to righteousness and good conscience, in the latter's revaluation of wonder as the fundamental attunement of philosophy. [ABSTRACT FROM AUTHOR]

One of the major challenges facing contemporary Ghanaian Christianity is ineffective discipleship. Consequently, Christianity has little influence on the moral life of its adherents. No wonder Ghana has a high Christian population, yet corruption and wickedness abound in its societies. The priorities of many contemporary Christians have shifted from the pursuit of the kingdom of God and its righteousness to the accumulation of material wealth, the pursuit of upward social mobility and the fixation on earthly gratification, among others. To avert the situation, there is the need for the church to teach biblical principles that will raise disciples of resilient faith for this and generations to come. By drawing out some principles from the Matthean Beatitudes (Matt 5:3-12) as a paradigm for contemporary Christian discipleship, the article sought to contribute to the church's efforts in dealing with discipleship challenges of current times and beyond. The main argument of this study was that the Christian disciple is called to be different from worldly people in both ethical behaviour and piety. This call to be set apart involves a call to recognise the reality of God's kingdom; a call to be alongside the poor and sinners; and a call to participate in God's kingdom community. [ABSTRACT FROM AUTHOR]

This article explains 'the glory of God' in the context of two Biblical claims seemingly at odds with each other: God does not share divine glory with humans, and God does share divine glory with them. The article offers a resolution of the apparent conflict on the basis of a Biblical conception of divine glory as inexhaustible perfect goodness that could, in principle, be shared in two ways: with human controlling ownership over its nature and value, and without such ownership. It finds widely neglected importance of divine glory in relation to voluntary human cooperation with God in sharing in it, without controlling ownership. As a result, divine perfect (defect-free) goodness inhabits a context of imperfection in human moral defects. The article explains that this context does not preclude divine glory but can advance its value and salience. It also finds the Apostle Paul and the author of John's Gospel to agree on a voluntary human role in sharing in divine glory and on a central role of this sharing in God's salvific 'gospel of glory'. [ABSTRACT FROM AUTHOR]

Though peace is the most important theme in human history and also in church history, it is not so easy to lead to peace or to discuss on peace. In the previous discussions on peace, there have been some diverse positions such as holy war, just war, pacifism and so on. And recently a new discussion on just peace has been increasing especially centering around the World Council of Churches (WCC). This article explores a brief trajectory of the new discussion on just peace centering around the WCC and its subsequent relation to Korean church. Then this article investigates theological discussions on peace in Korean church, by taking a close look at four famous and influential figures, each of whom represents one position of the whole spectrum. This article pays special attention to the gospel in those discussions, because it is obvious that the gospel of the Scripture is about peace, which is ' shalom ' (םולשָ‎) in the Old Testament and ' eirene ' (εἰρήνη) in the New Testament. In so doing, this article argues that a robust theological discussion on peace in the future requires a more elaborate matrix of peace, justice, and the gospel, though with an open hermeneutical diversity. [ABSTRACT FROM AUTHOR]

This research aims to investigate the reflection of social issues on patterns of living beings designed in religious buildings and tombs. To achieve this goal, the focus will be on the motifs of living beings in the Ali-Ibn-Jafar Shrine, located in Qom in the center of Iran. In addition, we will also study the wall paintings of Imamzade Tayyeb and Tahir Shrine. Although depicting living beings in religious buildings has not been permitted in Shiism, these patterns have been used in Shia Holly places, manifested in Zarinfam tiles (luster tiles). So, the main questions are as follows: (1) What were the primary sources of inspiration for depicting non-human living beings in these religious places? (2) What was the main goal of using such motifs of living beings in these religious buildings? After comparative research on motifs of non-human living beings and illustrated religious books, a significant number of similarities was found. These representations' form and subject matter correspond to cases depicted in the Ajaieb- Al-Makhloughat written by Qazvini in the 7th century (Table 1). From our point of view, such coordination and similarity cannot be accidental. It can explain why different animals, such as a boar, an elephant, a winged fish, and a dragon, are depicted in these religious buildings. The wall paintings of Imamzadeh Tayyeb and Tahir (Table 2) provide further confirmation of the use of the living creatures motifs. These wall paintings, which, unlike the tiles, have no possibility of being moved, are similar to the original and Qajar versions of Ajaieb-Al-Makhluqat. This comparative research brings us to the conclusion that Ajaieb Al-Makhluqat was at the center of attention in the decoration of Shia tombs in Qom for several centuries. After finding such a significant connection, our research focuses on this question: who was Qazvini, the author of this book? Our research has shown that he was a Shia scientist, educated in Fiqh (Islamic jurisprudence), a Sufi, and familiar with philosophy and mysticism. One of his methods of explaining complex scientific and religious matters in an understandable way to the public was using illustrations. In his writings, he points to two main attributes of God's righteousness and being the Creator. Most of his treatises have the color of preaching and guidance. Using the picture of living creatures in paintings of religious places seems to have a similar message. Using this type of expression of ideas could be a suitable and understandable way of showing to ordinary people that everything in this world represents the Creator, God. This view can also be rooted in the theory of the existential unity proposed by Ibn Arabi, who was Qazvini's mentor. In addition, a few pieces of evidence of the founders of this building, completed in the post-Ilkhani period, show that the Al-Safi family in Qom generally had been affected by Qazvini's ideas. They were lovers of knowledge and Shiism, and familiar with mysticism. [ABSTRACT FROM AUTHOR]

The article focuses on an in-depth analysis of Psalm 85, exploring its themes of divine favor, human struggles, and the quest for reconciliation and justice. Topics include the interpretation of different verses in the psalm, reflections on contemporary societal issues, and insights into building a community grounded in mercy, righteousness, and peace.

This essay examines Matthew’s depiction of both the spirituality demonstrated by Jesus’ actions and words (his own spirituality) and the spirituality he preaches (prescribes/expects of others). Key Matthean themes interweave in this topic. Jesus’ own spirituality and that which he expects of his followers are shaped most profoundly by the apocalyptic expectation of the imminent Reign of God. All practices and attitudes must be aligned with this coming reality. Because of this, the key mark of a true disciple or righteous person is integrity—the congruence of one’s inner character and outer actions, of one’s professed commitments and one’s behaviors. In this, Jesus is the paragon of integrity: everything he does is in alignment with the character of the coming Reign and God’s will. His actions are always a manifestation of his inner character as God’s son and messianic agent within God’s emerging Reign. Those who, like Jesus, manifest a character that is aligned with the realities of the coming age are called righteous and, at the judgment, are allowed to experience God’s Reign. Their attitudes and behaviors have shown that their inner character is in alignment with the character of the Reign of God. By contrast, the scribes and Pharisees are continually upbraided for their hypocrisy and warned that this will cause them to be barred from the Reign. Thus, the spirituality of Jesus in Matthew can be summed up as “spiritual integrity” (which is “righteousness”) shaped by the character of the imminent Reign of God. Jesus exemplifies this and calls his followers to demonstrate their character with integrity as well.

The purpose of this article is to address the psychic tension that arises between theological conviction and personal striving. In particular, it addresses the tension between the author's possessing both a Lutheran theology of grace and an opposing personal striving toward self-justification, signified in a fitness regimen. Drawing upon William James' (1902/2012) and his concept of the conservative nature of conversion in his Varieties of Religious Experience, the author "experiments" with this urge to self-justify, particularly through fitness as a form of playing, in which he generates new religious ways of being in the process of self-reconciliation. Ultimately, such playing involves experimenting within the tension between "forbidden" impulses and religious ideals. Playing, then, can be particularly of service to men, who often struggle to be their own saviors while desiring a salvation derived from without. [ABSTRACT FROM AUTHOR]

How can the Biblical God be the Lord and King who, being typically unseen and even self-veiled at times, authoritatively leads people for divine purposes? This article's main thesis is that the answer is in divine moral leading via human moral experience of God (of a kind to be clarified). The Hebrew Bible speaks of God as 'king,' including for a time prior to the Jewish human monarchy. Ancient Judaism, as Martin Buber has observed, acknowledged direct and indirect forms of divine rule and thus of theocracy. This article explores the importance of divine rule as divine direct leading, particularly in moral matters, without reliance on indirect theocracy supervised by humans. It thus considers a role for God as Über-King superior to any human king, maintaining a direct moral theocracy without a need for indirect theocracy. The divine goal, in this perspective, is a universal commonwealth in righteousness, while allowing for variation in political structure. The article identifies the importance in the Hebrew Bible of letting God be God as an Über-King who, although self-veiled at times, leads willing people directly and thereby rules over them uncoercively. It also clarifies a purpose for divine self-veiling neglected by Buber and many others, and it offers a morally sensitive test for unveiled authenticity in divine moral leading. [ABSTRACT FROM AUTHOR]

The article offers information on the similarities and differences between Boethius and Thomas More, both Christian statesmen imprisoned for their righteousness. Topics include the contrasting approaches in their works of comfort and consolation, with Boethius seeking consolation from philosophy and More grounding all comfort explicitly in faith.

»He punishes us; then he shows us mercy. He sends us down to the world of the dead, then he brings us up from the grave« (Tob 13:2). The Old and New Testament theology of Sheol (hereinafter šeᵓôl) follows the logical sequence of human life and death. Man enters šeᵓôl as he has built himself during his lifetime. In other words, in šeᵓôl the basic human determination and nature does not change. It cannot happen in šeᵓôl that a righteous person turns into a wicked and a wicked person becomes a righteous. However, the key characteristic of šeᵓôl is not the immutability of the basic position but the impossibility of expressing praise to God. This virtue characterizes the life of a righteous person who glorifies God with his righteousness. Therefore, the righteous man by his nature does not belong to that place because the one who praised and blessed God during his life cannot stop glorifying him even in šeᵓôl. The wicked man, however, who does not glorify God during his lifetime is suited to the postmortem environment of šeᵓôl in which God's name is not invoked. Thus we come to the conclusion that šeᵓôl belongs exclusively to sinners, or to those who do not praise God. The theology of šeᵓôl reached its peak in the teaching that šeᵓôl is not the eternal abode of the righteous. The righteous indeed descends to šeᵓôl but his soul does neither rot there nor does he become a part of the impersonal contents of šeᵓôl. Since it cannot remain in šeᵓôl, the justified soul after freeing itself from its habits that led it to sin during its life and having risen in holiness, rises to the heights and it is God himself who delivers it and who rewards it with a happy eternity. Therefore, for the dominant biblical theology it is not questionable that the righteous will see the face of God but what privileges one over the other is the time of stay in the place of the dead, i.e. šeᵓôl. The elaborate Christian theology calls that time of souls' stay in the place of the dead the purgatory. [ABSTRACT FROM AUTHOR]

Criminal justice is usually retributive – that is, justice is only apparent when an offender receives their just deserts. While Western ideas of criminal justice have historically been influenced by Christian tradition, doctrine and theology, in this article the Lord's Prayer is used as a starting point to challenge conventional thinking. The article considers the prayer's emphasis on God's kingdom, and on forgiveness. Through the lens of retributivism there is little room for forgiveness, and kingdom justice would be an injustice. It is argued that the Lord's Prayer turns notions of justice upside down. Implications are discussed. [ABSTRACT FROM AUTHOR]

The letter to the Philippians is a work traditionally ascribed to the early Christian martyr Polycarp of Smyrna. The scholarly discussions surrounding the Polycarpian letter have concerned themselves with the question of the authenticity and unity of the text. In contrast, the present study aims at providing the first unifying account of the three major themes dealt with in the letter: sin, heresy and righteousness. In the Polycarpian letter, one encounters evidence of a way of conceiving of social and religious evil, in which objects of moral and doctrinal concern are judged equally regarding their disruptive force – particularly in relation to the longed-for uniformity of the Church. This way of blurring the distinction between different socially disruptive dogmas ("proto-heresies") and habits ("proto-sins") may be conceived of as characteristic of a pre-normative religious order. [ABSTRACT FROM AUTHOR]

The article "Job and Evil" by Elisabeth Birnbaum deals with the theme of evil in the book of Job. The Satan is not seen as a devilish power or personification of evil, but rather as a kind of prosecutor who wants to bring the truth to light. The book tells of a dialogue between God and Satan, in which the question arises whether the well-being of the pious Job is truly a result of his fear of God. Satan questions the selflessness of Job's piety and love for God, but he is not authorized to take action against humans. It is God himself who deprives Job of all his possessions. In the second scene in heaven, God's appreciation for Job is confirmed, while Satan continues to doubt. He suspects that Job's loyalty to God is a strategic precaution and continues to doubt the selflessness of Job's fear of God. God allows Satan once again to rob Job of his health and personal integrity. Thus, the responsibility for Job's suffering lies with God. In the digression, Satan in Goethe's Faust is compared to the Satan in the book of Job. In Goethe's work, the aim is to shower Faust with pleasures to prove the futility of fearing God, while in the book of Job, the aim is to let Job suffer to prove the selflessness of his fear of God. The text deals with the portrayal of the crocodile and the hippopotamus in the book of Job. It is emphasized that these animals do not know fear, but can instill fear in humans. The rhetorical questions in God's speech illustrate that neither the crocodile nor the hippopotamus can be conquered by humans. In Egyptian mythology, these animals are equated with evil, while in the book of Job, it is emphasized that they are part of God's creation. It is also pointed out that God himself stands before these animals and that humans cannot oppose them. The speech about the hippopotamus and crocodile serves to change Job's perspective and enable him to gain new insight. It is emphasized that evil exists in the world independently of human guilt, but is controlled by God. Evil is not seen as an anti-divine hostile entity, but as part of God's creation that is tamed by him. [Extracted from the article]

Investigating ecclesiology and hermeneutics in Bonaventure, we see these matters related to the question of how to attain righteousness. Starting from the anthropological demand for answers, Bonaventure sees humanity surrounded by divine signs that need interpretation. Through the hermeneutical process of contemplation, humanity can approach God anew. Yet, humanity’s search for answers does not only concern individuals but also humanity as a whole. To illustrate this shared dimension of existential search throughout salvation history, we connect hermeneutics to ecclesiology. Further, we depict the matter of hermeneutical blindness through original sin and Bonaventure’s concern about the eschatological urgency. [ABSTRACT FROM AUTHOR]

Many people in Jewish, Christian, and Islamic monotheistic traditions testify to their experience of being commanded by God to do something or to be a certain way. Is this kind of testimony from experience credible in some cases, and, if so, on what ground? The main thesis of this article is that it is credible in some cases and a suitable ground is available in the morally purifying experience of the human conscience. The article looks to the Hebrew Bible, the New Testament, and the Qur’an for relevant testimony to the importance of righteous divine commanding experienced by humans. The relevant commands are not abstract or merely theoretical but grounded in human moral experience and potentially motivating for righteous action. The article doubts that God would be God if there were no divine commanding given directly to receptive people in their moral experience. It contends that God would not be a morally righteous guide of the divine kind needed for the worthiness of worship by humans in the absence of God’s commanding people directly in their experience.

The author of the First Epistle of John predominantly addresses the ‘theological concept of righteousness’ in two pericopes: pericope 1 (1:5–2:2) concerns the ‘Righteousness of God’, and pericope 2 (2:28–3:12) explores the ‘Righteousness of God’s children’ from various perspectives. The adjective, δίκαιος, occurs twice (1:9 and 2:1) and the noun, ἀδικίας, appears once (1:9) in the first pericope. In the second pericope, the adjective, δίκαιος, occurs three times, the adjective δίκαια once and the noun, δικαιοσύνη, also three times. This research starts with a discourse analysis to determine semantic networks to be used for the structuring of the reasoning and rhetoric in this research. Network A: The environment and foundation of righteousness: The glorious and measureless love of God in the familia Dei. Network B: The revelation of the righteousness of God in Jesus. Network C: A rhetorical strategy to alert God’s children to live righteously: Contrasting statements. Network D: A rhetorical strategy to encourage God’s children to live righteously: Parousia. Network E: Those who do what is right are righteous – they cannot sin anymore. Intradisciplinary and/or interdisciplinary implications: The theological concept of righteousness is explored from various perspectives, integrating semantic networks from biblical theologies, systematic discourses and Christian spiritualities to unfold the significance of the environment and foundation of righteousness, the love of God in the familia Dei, and the encouragement to live righteously.

This research entitled (Preservation of the Offspring) focuses on an important group of the family, namely: the offspring, either sons or daughters, regardless of the extent of the offspring extension. The researcher therein followed the Inductive-Deductive Approach. The most important objectives of the research include:  Highlighting on the Qur'anic vision of an important aspect of the offspring entity, where that vision goes beyond the stage of upbringing and care up to the stage of preservation in all its forms;  Highlighting Allah's absolute and full preservation of all of His creation;  Focusing on all particular matters related to preservation of the offspring;  Clarifying the role assigned to parents to preserve their offspring. The most important findings of the research include: - Allah Almighty is the One who has the absolute and complete preservation - As for the preservation by the human, it is a limited and incomplete preservation due to the human's limited ability. - Allah only is the One who knows the method, manner, and duration of the preservation. - In addition, preservation requires two important qualities, namely: knowledge and ability. - Preservation has reasons, including faith and adopting the actions requiring the preservation, such as the bona fide, Islamic remembrances, and the actions that require preservation under legal provision(s). - The forms of Allah's preservation of the offspring include preservation of their deeds and money, and enacting the legislations that require preservation thereof, particularly in their poorest situations, such as the state of being orphan and etc. - In preservation of their children, the parents' most prominent roles include commitment to application of Allah's orders, righteousness, piety, appropriate speech and supplication. The parents' righteousness to Allah as well as supplication for their offspring do not absolutely oblige the preservation by Allah because the fate may precede by not guiding the children who select the way of going astray. Allah's preservation of His servants has two types, namely: 1- Preservation of the religion and good deeds for only the faithful and righteous believers, not for the infidel. 2- Preservation of the world as well as its belongings, such as soul preservation and preservation of the extremities of the body as well as preservation of the sustenance, such as funds and children. This type of preservation is generally for all Muslims or unbelievers. There is a good example in the stories of the Prophets, peace be upon them, with their offspring. [ABSTRACT FROM AUTHOR]

Many people in Jewish, Christian, and Islamic monotheistic traditions testify to their experience of being commanded by God to do something or to be a certain way. Is this kind of testimony from experience credible in some cases, and, if so, on what ground? The main thesis of this article is that it is credible in some cases and a suitable ground is available in the morally purifying experience of the human conscience. The article looks to the Hebrew Bible, the New Testament, and the Qur'an for relevant testimony to the importance of righteous divine commanding experienced by humans. The relevant commands are not abstract or merely theoretical but grounded in human moral experience and potentially motivating for righteous action. The article doubts that God would be God if there were no divine commanding given directly to receptive people in their moral experience. It contends that God would not be a morally righteous guide of the divine kind needed for the worthiness of worship by humans in the absence of God's commanding people directly in their experience. [ABSTRACT FROM AUTHOR]

William Lane Craig insists that I am wrong in reducing God's moral goodness to his beneficent aim of drawing all people to himself. For Craig, God's moral goodness, best conceived in terms of righteousness, must also include God's retributive justice toward the wicked, who deserve the punishment they receive. My response is that Craig's argument rests on two assumptions about value, neither of which, I argue, Christian theists have good reason to affirm. [ABSTRACT FROM AUTHOR]

Christians are not called to build bigger churches. Instead, we are called to be better at being human--in communion with God and one another, as God has intended (2 Cor. 5:18-20). We will build better churches as we seek His kingdom and His righteousness (Matt. 6:33). We cannot divorce the teachings of Jesus from the methods of Jesus and expect the results of Jesus. Therefore, the social change model adds value to transformational leadership development to create a collective impact in our communities as we fulfill God's missional engagement on earth. [ABSTRACT FROM AUTHOR]

The article focuses on the transition of human beings from an innocent, harmonious state in the Earthly Paradise to a state of original sin due to their disobedience influenced by Satan. It mentions the interpretations of original sin, delineating it as both an act and a state, and highlights Saint Thomas Aquinas' distinction between the states of innocence and sin as original justice and imbalance, drawing parallels between physical and spiritual health.

The article discusses the role of pride and humility in four historical stages: eternity, creation, the fall of man, redemption, and final judgment. It discusses influence on interactions between God, angels, and humanity, the relationship between divine submission and human ambition, and the evolving nature of pride from spiritual to material aspects to material manifestations, exploring their connections to power, justice, and various forms of hubris and humility.

For a long time, scholars have been applying the view of Confucius on Wen (文) and Zhi (質), centering on liyi (rites and rituals 禮儀) and renyi (benevolence and righteousness 仁義), to the Daoist concepts of them. This inevitably leads to many misunderstandings and overlooking the unique characteristics of the Daoist view. In the philosophy of Laozi and Zhuangzi, Zhi represents the natural state of human nature that is simple and desireless, while Wen refers to the corresponding expressions of speech and behavior generated based on Zhi. Under the Daoist Dao (the way 道)–Wu (object 物) model, the relationship between Wen and Zhi in Laozi and Zhuangzi is closely related to human nature and emotions, presenting Ti (source 體)–Yong (function 用) as the unity with nature as Ti and emotions as Yong. Secondly, Laozi and Zhuangzi's view on Wen and Zhi is closely related to the thoughts of self-cultivation and governing the country, with the latter as the foundation for the former. Their view of Wen and Zhi shows the relationship of Ben (root 本)-Mo (branch 末). The probing into the Laozi and Zhuangzi's concept of Wen and Zhi helps to understand the unique characteristics of the Daoist view, thereby further excavating the theoretical value and practical significance of the relationship between Wen and Zhi. [ABSTRACT FROM AUTHOR]

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Henry James's four references to his short story "The Story in It" (1902) in his notebook entries reveal his keen interest in the story of an honest woman. In Maud Blessingbourne's intense disputes with Mrs. Dyott and Colonel Voyt on the nature of a "story," the definition of "relation," and the absence of decent women characters in European fiction, Blessingbourne's righteousness, sincerity, and tolerance are highlighted. The paper contends that James advocates the importance of abiding by the aesthetic principle of freedom based on sincerity in fiction writing in response to Walter Besant's emphasis on the consumptive nature of "story". [ABSTRACT FROM AUTHOR]

Fula ʿAjamī texts have served as an important pedagogical tool, allowing for the spread of Islamic knowledge. ʿAjamī texts were crucial to compiling and circulating Islamic knowledge, inculcating "proper" behavior, and disseminating knowledge about the region's history. This article situates Fula ʿAjamī texts in the broader history of Fuuta Jalon, emphasizing the role of these texts in the region's history and processes of knowledge production. Many of the texts from Fuuta Jalon used in the NEH ʿAjamī project serve a dual purpose: to educate and prescribe the proper path of righteousness in Islam, and to validate the religious and political rulers of the region as inheritors of a larger Muslim genealogy. In Fula ʿAjamī poetry, the veneration of religious leaders serves to raise up the Islamic traditions of Fuuta Jalon, and to center the region as an integral part of the Muslim world and a center of Islamic learning. [ABSTRACT FROM AUTHOR]

This article demonstrates, primarily through a reading of key moments in Paul's pastoral intervention in the life of his congregations in Galatia, three theses. First, Paul believes that our living justly before God—our embodying righteousness and holiness ever more fully in our dispositions and practices in the hope that we will indeed stand blameless before God—is God's good purpose for us in Christ, who freed us from the penalty of sin, through the Spirit, who frees us from the power of sin. Second, Paul believes the Holy Spirit to play a significant role in God's drama of setting things right with us, in us, and among us. Indeed, the Spirit merits equal billing with the Son in this drama, rather than being relegated to a merely supporting role. Third, Paul believes that experiencing the Holy Spirit's work of what Protestant theologians typically call "sanctification"—this deliverance not only from sin's penalty but also from sin's power—is integral to experiencing the full salvation that is God's purpose for us in Christ. [ABSTRACT FROM AUTHOR]

As follows from the entire reality of life and, as recognized and enshrined by the qualities and force of law, the creation of different relations among people is the process giving birth to the variety of legal norms, the necessary coordinator of the inherent human relations which turn out to be, generically speaking, the fundamental reason of the creation of the legal sphere. We can thus say that we are the legal founders of law before the entities invoked and charged with the burden of its concrete determination can operate and prove diligence so that the rules, thus conceived, will conform to the obvious reality, a reflection of human life and thought. Man, the creator of relations, relations that create law, out of necessity, from the belief of a fulcrum in the understanding of the human spirit, in the permanent search for self-discovery and, as a natural matter, for harmonizing with fellow human beings, determines and justifies the desire to dispose of a real support, useful in demonstrating justice, truth, righteousness, values sensitive to human thought and reason under any existential circumstance which, independently, are, at the same time, indelibly connected in the development of the human universe. [ABSTRACT FROM AUTHOR]

A religious text is a document that conveys spiritual truth, establishment of a connection with the divine, encouragement of communal identity and imparting of mystical experiences and spiritual practices. The sacred books are used for spiritual guidance and practical advice. They help the readers to understand their religion through stories and encourage them to follow their heroes. Shiva Purana contains Shiva-centered mythology, relationship between gods, ethics, bhakti, geography and other topics. It guides the readers to follow the path of righteousness, non-tolerance to evil and pursuit of calmness and concentration. [ABSTRACT FROM AUTHOR]

Copyright of Studia Theologica Varsaviensia is the property of Uniwersytet Kardynala Stefana Wyszynskiego w Warszawie and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)