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	<title>Krisis &#38; Praxis &#187; Concept of God</title>
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	<description>To Understand Truth and to Attain the True</description>
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		<title>Refutation of Muslim Scholars&#8217; Argument in the Allâh Controversy. Part 2/3</title>
		<link>http://www.krisispraxis.com/archives/2010/06/refutation-of-muslim-scholars-argument-in-the-allah-controversy-part-23/</link>
		<comments>http://www.krisispraxis.com/archives/2010/06/refutation-of-muslim-scholars-argument-in-the-allah-controversy-part-23/#comments</comments>
		<pubDate>Wed, 30 Jun 2010 15:14:35 +0000</pubDate>
		<dc:creator>Kam Weng</dc:creator>
				<category><![CDATA[Concept of God]]></category>
		<category><![CDATA[Interfaith Encounters]]></category>
		<category><![CDATA[Islam]]></category>
		<category><![CDATA[Legal Issues]]></category>
		<category><![CDATA[Theological Issues]]></category>

		<guid isPermaLink="false">http://www.krisispraxis.com/?p=442</guid>
		<description><![CDATA[Refutation of Muslim Scholars’ Arguments in the Allah Controversy. Part 2/3 Allâh is Certainly Not a Proper Noun/Personal Name Introduction: Allâh and Other Loan Words in the Quran for God The fundamental and contested presupposition in the present dispute on the use of Allâh is whether there are words so exclusively defined by a single [...]]]></description>
		<wfw:commentRss>http://www.krisispraxis.com/archives/2010/06/refutation-of-muslim-scholars-argument-in-the-allah-controversy-part-23/feed/</wfw:commentRss>
		<slash:comments>1</slash:comments>
		</item>
		<item>
		<title>Allah and Tuhan in Bible Translation</title>
		<link>http://www.krisispraxis.com/archives/2010/01/allah-and-tuhan-in-bible-translation/</link>
		<comments>http://www.krisispraxis.com/archives/2010/01/allah-and-tuhan-in-bible-translation/#comments</comments>
		<pubDate>Tue, 05 Jan 2010 02:40:41 +0000</pubDate>
		<dc:creator>Kam Weng</dc:creator>
				<category><![CDATA[Biblical Textual Criticism]]></category>
		<category><![CDATA[Concept of God]]></category>
		<category><![CDATA[Hermeneutics]]></category>

		<guid isPermaLink="false">http://www.krisispraxis.com/?p=251</guid>
		<description><![CDATA[Why It is Not Possible to Substitute Allah with Tuhan in Bible Translation Muslims in other parts of the world (Arabs, Persians, North Africans, Pakistanis and Indonesians) have no objection and are not worried about getting confused when Christians use the word Allah. In contrast, some Malaysian Muslims claim to be confused; a strange phenomenon [...]]]></description>
		<wfw:commentRss>http://www.krisispraxis.com/archives/2010/01/allah-and-tuhan-in-bible-translation/feed/</wfw:commentRss>
		<slash:comments>21</slash:comments>
		</item>
		<item>
		<title>Translating the Names of God</title>
		<link>http://www.krisispraxis.com/archives/2010/01/translating-the-names-of-god/</link>
		<comments>http://www.krisispraxis.com/archives/2010/01/translating-the-names-of-god/#comments</comments>
		<pubDate>Tue, 05 Jan 2010 02:25:51 +0000</pubDate>
		<dc:creator>Kam Weng</dc:creator>
				<category><![CDATA[Biblical Textual Criticism]]></category>
		<category><![CDATA[Concept of God]]></category>
		<category><![CDATA[Hermeneutics]]></category>

		<guid isPermaLink="false">http://www.krisispraxis.com/?p=247</guid>
		<description><![CDATA[TRANSLATING THE NAMES OF GOD: Recent experience from Indonesia and Malaysia D. Soesilo Note &#8211; This is partial reproduction of the original article. Reproduced with permission from the author The Situation in Malaysia The situation in Malaysia in regard to the use of the divine names is different to that in Indonesia in one important [...]]]></description>
		<wfw:commentRss>http://www.krisispraxis.com/archives/2010/01/translating-the-names-of-god/feed/</wfw:commentRss>
		<slash:comments>8</slash:comments>
		</item>
		<item>
		<title>Allah is Not a Personal Name</title>
		<link>http://www.krisispraxis.com/archives/2009/11/allah-is-not-a-definite-name/</link>
		<comments>http://www.krisispraxis.com/archives/2009/11/allah-is-not-a-definite-name/#comments</comments>
		<pubDate>Sun, 08 Nov 2009 12:31:58 +0000</pubDate>
		<dc:creator>Kam Weng</dc:creator>
				<category><![CDATA[Concept of God]]></category>
		<category><![CDATA[Interfaith Encounters]]></category>
		<category><![CDATA[Islam]]></category>

		<guid isPermaLink="false">http://www.krisispraxis.com/?p=213</guid>
		<description><![CDATA[Allah is Not a Personal Name It is bad enough when the Malaysian government bans Christians from using the word Allah. It is worse when some misguided Christians (granted it is a small minority) agree that Muslims have sole proprietary rights to the word Allah, even though this capitulation amounts to surrendering their centuries old [...]]]></description>
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		<slash:comments>10</slash:comments>
		</item>
		<item>
		<title>Allah and Bible Translation Again: New Light from an Ancient Manuscript</title>
		<link>http://www.krisispraxis.com/archives/2008/06/allah-and-bible-translation-again-new-light-from-an-ancient-manuscript/</link>
		<comments>http://www.krisispraxis.com/archives/2008/06/allah-and-bible-translation-again-new-light-from-an-ancient-manuscript/#comments</comments>
		<pubDate>Thu, 12 Jun 2008 13:57:52 +0000</pubDate>
		<dc:creator>Kam Weng</dc:creator>
				<category><![CDATA[Concept of God]]></category>
		<category><![CDATA[Islam]]></category>
		<category><![CDATA[Social-Cultural Analysis]]></category>

		<guid isPermaLink="false">http://krisispraxis.ath.cx/archives/2008/06/allah-and-bible-translation-again-new-light-from-an-ancient-manuscript/</guid>
		<description><![CDATA[Allah and Bible Translation Again: New Light from an Ancient Manuscript As expected, the hearing of the application by the Sidang Injil Borneo (Borneo Evangelical Church) Sabah for leave to sue the government over the right Christians to use the word “Allah” was adjourned to 7 Aug. It is most interesting that it is the [...]]]></description>
		<wfw:commentRss>http://www.krisispraxis.com/archives/2008/06/allah-and-bible-translation-again-new-light-from-an-ancient-manuscript/feed/</wfw:commentRss>
		<slash:comments>4</slash:comments>
		</item>
		<item>
		<title>The Semantics of the Word ALLAH</title>
		<link>http://www.krisispraxis.com/archives/2008/02/the-semantics-of-the-word-allah/</link>
		<comments>http://www.krisispraxis.com/archives/2008/02/the-semantics-of-the-word-allah/#comments</comments>
		<pubDate>Fri, 01 Feb 2008 03:13:10 +0000</pubDate>
		<dc:creator>Kam Weng</dc:creator>
				<category><![CDATA[Concept of God]]></category>
		<category><![CDATA[Social-Cultural Analysis]]></category>

		<guid isPermaLink="false">http://krisispraxis.ath.cx/archives/2008/02/the-semantics-of-the-word-allah/</guid>
		<description><![CDATA[In the religion of the pre-Islamic Arabs, the word Allâh  is used to denote the highest god among the other gods who each has a name. But the word Allâh itself is not a name, as explained earlier. Therefore, the word Allâh was already in use before the arrival of Islam, i.e., even during the so-called ‘time of ignorance’ or the days of polytheism. The word is not a creation of the Muslims and its existence does not begin in Al-qur’ân Al-karîm. From the standpoint of linguistics, it is an ordinary Arabic word which is not specifically linked to a particular religion.]]></description>
		<wfw:commentRss>http://www.krisispraxis.com/archives/2008/02/the-semantics-of-the-word-allah/feed/</wfw:commentRss>
		<slash:comments>7</slash:comments>
		</item>
		<item>
		<title>&#8216;Allah&#8217; is for all Malay Speaking People in Nusantara</title>
		<link>http://www.krisispraxis.com/archives/2008/01/allah-is-for-all-malay-speaking-people-in-nusantara/</link>
		<comments>http://www.krisispraxis.com/archives/2008/01/allah-is-for-all-malay-speaking-people-in-nusantara/#comments</comments>
		<pubDate>Thu, 10 Jan 2008 09:57:42 +0000</pubDate>
		<dc:creator>Kam Weng</dc:creator>
				<category><![CDATA[Concept of God]]></category>
		<category><![CDATA[Islam]]></category>
		<category><![CDATA[Social-Cultural Analysis]]></category>

		<guid isPermaLink="false">http://krisispraxis.ath.cx/archives/2008/01/allah-is-for-all-malay-speaking-people-in-nusantara/</guid>
		<description><![CDATA[The article written in Malay refutes the assumption that a few million Muslims in Peninsular Malaysia have the exclusive right and final authority to define how the Malay language may be used for religious purposes.

Sudah di masa pra-Islam, al-ilâh disambung menjadi Allâh. Dan dalam agama orang-orang Arab pra-Islam, kata ini digunakan untuk menunjuk pada dewa yang paling tinggi di antara dewa-dewa yang lain yang masing-masing mempunyai namanya sendiri. Namun kata Allâh itu sendiri bukan nama, seperti di atas diterangkan. Dengan demikian, kata Allâh sudah ada dalam bahasa Arab sebelum Islam dalam zaman jahiliyya atau zaman politeis. Kata itu bukan ciptaan orang Islam, ia juga tidak baru muncul dalam Al-qur’ân Al-karîm, melainkan, dari sudut bahasa, ia merupakan kata biasa dalam bahasa Arab lepas dari ikatan dengan salah satu agama tertentu.]]></description>
		<wfw:commentRss>http://www.krisispraxis.com/archives/2008/01/allah-is-for-all-malay-speaking-people-in-nusantara/feed/</wfw:commentRss>
		<slash:comments>2</slash:comments>
		</item>
		<item>
		<title>Analogy in Theological Language (Part 3): A Model of the Trinity</title>
		<link>http://www.krisispraxis.com/archives/2006/07/analogy-in-theological-language-part-3-a-model-of-the-trinity/</link>
		<comments>http://www.krisispraxis.com/archives/2006/07/analogy-in-theological-language-part-3-a-model-of-the-trinity/#comments</comments>
		<pubDate>Sat, 15 Jul 2006 07:54:18 +0000</pubDate>
		<dc:creator>Kam Weng</dc:creator>
				<category><![CDATA[Concept of God]]></category>
		<category><![CDATA[Philosophy of Religion]]></category>
		<category><![CDATA[Theological Issues]]></category>

		<guid isPermaLink="false">http://krisispraxis.ath.cx/archives/2006/07/analogy-in-theological-language-part-3-a-model-of-the-trinity/</guid>
		<description><![CDATA[In Greco-Roman mythology there is said to stand guarding the gates of Hades a three-headed dog named Cerberus. We may suppose that Cerberus has three brains and therefore three distinct states of consciousness of whatever it is like to be a dog. Therefore, Cerberus, while a sentient being, does not have a unified consciousness. He has three consciousness.]]></description>
		<wfw:commentRss>http://www.krisispraxis.com/archives/2006/07/analogy-in-theological-language-part-3-a-model-of-the-trinity/feed/</wfw:commentRss>
		<slash:comments>0</slash:comments>
		</item>
		<item>
		<title>Analogy in Theological Language (Part 2)</title>
		<link>http://www.krisispraxis.com/archives/2006/07/analogy-in-theological-language-part-2/</link>
		<comments>http://www.krisispraxis.com/archives/2006/07/analogy-in-theological-language-part-2/#comments</comments>
		<pubDate>Tue, 04 Jul 2006 17:21:11 +0000</pubDate>
		<dc:creator>Kam Weng</dc:creator>
				<category><![CDATA[Concept of God]]></category>
		<category><![CDATA[Philosophy of Religion]]></category>
		<category><![CDATA[Theological Issues]]></category>

		<guid isPermaLink="false">http://krisispraxis.ath.cx/archives/2006/07/analogy-in-theological-language-part-2/</guid>
		<description><![CDATA[Let us then investigate how analogical language plays a prominent role in Christian theology.

First, some words about the language of God talk: Talk about God can be univocal, equivocal or analogical.

Univocal language – When a term is used univocally it is being given exactly the same meaning in two different contexts, e.g., we would say of both a dog and a cat that each is a mammal.

Equivocal language – This is to give a word two completely different and unrelated meanings. It is purely accidental that the word sounds the same in each case. Thus the word ‘bat’ can be used of an object in the game of cricket and of a flying animal.

Any attempt at God-talk faces the following dilemma. We must use language derived from everyday experience. If we refer to God without qualifications, we make God part of the finite world. If we dichotomize human language from a God who is totally other, we empty our God-talk of meaning. As Frederick Ferré expresses it, ‘If univocal, then language falls into anthropomorphism and cannot be about God: if equivocal, then language bereft of its meaning leads to agnosticism and cannot for us be about God’ (p.105).]]></description>
		<wfw:commentRss>http://www.krisispraxis.com/archives/2006/07/analogy-in-theological-language-part-2/feed/</wfw:commentRss>
		<slash:comments>2</slash:comments>
		</item>
		<item>
		<title>Analogical Language in Theology (Part 1)</title>
		<link>http://www.krisispraxis.com/archives/2006/07/analogical-language-in-theology-part-1/</link>
		<comments>http://www.krisispraxis.com/archives/2006/07/analogical-language-in-theology-part-1/#comments</comments>
		<pubDate>Tue, 04 Jul 2006 16:38:30 +0000</pubDate>
		<dc:creator>Kam Weng</dc:creator>
				<category><![CDATA[Concept of God]]></category>
		<category><![CDATA[Philosophy of Religion]]></category>
		<category><![CDATA[Theological Issues]]></category>

		<guid isPermaLink="false">http://krisispraxis.ath.cx/archives/2006/07/analogical-language-in-theology-part-1/</guid>
		<description><![CDATA[Islam is well known for its resolute rejection of any attempt to represent God with images. It is therefore a surprise when one comes across passages in the Quran describing God in human terms. Thus, Allah has a face, hands and eyes:]]></description>
		<wfw:commentRss>http://www.krisispraxis.com/archives/2006/07/analogical-language-in-theology-part-1/feed/</wfw:commentRss>
		<slash:comments>0</slash:comments>
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