Search Results (3)

The classical doctrine of the eternal relations or origin (ERO) claims that these relations are (1) atemporal and (2) causal. In this paper, I investigate the casual nature of the ERO, highlighting that the patristic and medieval Christian thinkers who developed this doctrine understood causality in terms of Aristotle’s efficient causality, highlighting that these are casual acts that produce an effect. I then provide an analysis of some of the major theories of efficient causation on offer in contemporary metaphysics to see which theory best comports with how the ancient and medieval Christian thinkers understood the efficient–causal aspect of the ERO, concluding that a powers theory of causation seems to work best. I conclude by discussing the implications the classical doctrine of the ERO has for models of God, arguing that they are compatible only with classical theism and neoclassical theism. Full article

This article provides a full English translation of the Du’ā’ al-saḥar or Dawn Supplication for the Islamic month of Ramaḍān. Attributed to certain Imams whom Twelver Shī`ī Muslims regard as the successors of the Prophet Muhammad, it is an Arabic invocatory devotional also known from around the 13th century CE after its opening words, as the Du‘ā al-Bahā (Supplication of Splendour–Glory–Light). It is commonly ascribed to the fifth Imam Muhammad al-Bāqir (d. c. 126/743) or as transmitted through his son, the sixth Imam Ja‘far al-Ṣādiq (d. c. 138/765). The former version or recension has around 22 invocations, while the sixth Imam’s recension is known as the Du‘ā’ al-mubāhalah (The Supplication for Mutual Imprecation) and is considerably longer, consisting of over 30 supplicatory lines. This latter recension had its origin at a time when Muhammad was challenged near Medina by certain Yemenite Christians of Najrān about his messianic status as a Prophet in the light of theological and Christological issues. Both Sayyid ‘Alī Muḥammad Shīrāzī, “the Bāb” (1819–1850), and Mīrzā Ḥusayn ‘Alī Nūrī, “Bahā’u’llāh” (1817–1892) gave great importance to this supplication (or these two related supplications) and were much influenced by its vocabulary and rhythmic, cascading content relating the Names of God. The Bāb interpreted it on Islamic and imamological lines in his Persian Dalā’il-i saba‘ (The Seven Proofs). He cited it often, both in early texts and within numerous later major writings, including the Kitāb al-asmā’ (The Book of Names) and the Kitāb-i panj sha’n (The Book of the Seven Modes [of Revelation]). In his Persian Bayān and other writings, he used nineteen of its invocatory divine Names to frame the structure and names of his annual calendar of nineteen months: his new, wondrous or Badī‘ calendar (“The New/Regenerative Calendar”). This calendar was furthermore adopted by Baha’u’llah in his Kitāb-i aqdas (The Most Holy Book). His own theophanic title, evolving from “Jināb-i Bahā’” (His eminence the Glory) to “Bahā’u’llāh” (the Glory of God) is closely related and is rooted in this and certain similar texts. Baha’u’llah referred to the Du‘ā’ al-saḥar as the Lawh-i baqā’ (The Scriptural Tablet of Eternity) and understood its opening lines as an allusion to his person as the embodiment of the Supreme or Greatest Name of God (al-ism al-a`ẓam). Several of the Arabic and Persian writings in which the founder of the Baha’i religion interprets the Du‘ā’ al-saḥar are translated in this current paper. Their content demonstrates the extent to which he elevated this powerful Islamic text. Full article

With the achievement of a certain degree of civilization, human beings show the need to build gardens, where the concept of nature and culture perfectly coincide in an original unicum seen in eternal evolution and in which history is fully embraced. Retracing the changing events of a garden is fascinating and inviting, and at the same time, it is deeply linked to reflecting on the civil and cultural history of a place where nature and art forge a deep bond. Deeply related to events, achievements, myths, art, culture and sensitivity, not to mention the history of taste and aesthetics, gardens are the reflection of society and individuals. Each garden provides information on the ideal sense of happiness and the utopia of those who created it, as well as of the society that developed it. Within a contemporary context in which they are certainly extremely fragile and subject to deterioration, historic gardens must face different users and, in a way, identities. They are open-air works of art where history, botanical taste, plant defense and biodiversity are intertwined with the beauty of the landscape, hence representing a great contemporary challenge to be faced in a multidisciplinary way. Both historic and contemporary gardens provide a wide range of ecosystem services, including cultural ones, especially in city contexts. The knowledge, care and conservation of the former, and the correct implementation and maintenance of the latter, thus become fundamental actions that may highly involve the population and raise awareness of ecologically significant values, as modernity must support the enhancement of the “landscape system”. Full article