上帝的众多名号：上帝名号及其含义指南

Alici, M. (2011). The Idea of God in Ancient Turkish Religion according to Raffaele Pettazzoni A Comparison with the Turkish Historian of Religions Hikmet Tanyu. 77, 137–154.

Beekers, D. (2017). Fitting God in Secular Routines, Prayer, and Deceleration among Young Dutch Muslims and Christians. 72–89.

Boer, D., & Erik, A. (2011). Augustine’s early discovery of the doctrine of God’s dlection and the tale of his conversion in the Confessiones.

Book Reviews: John Koenig, Charismata: God’s Gifts for God’s People. Philadelphia: Westminster Press, 1978. Pp. 213. Pb., $4.95. (n.d.).

Bruening, A. D., & Paulsen, D. L. (2001). The Development of the Mormon Understanding of God: Early Mormon Modalism and Other Myths. The FARMS Review of Books.

Christian, E. (2000). Prophets Under God’s Authority: Headcoverings in 1 Corinthians 11:1-16. Journal of the Adventist Theological Society, 10, 20.

Foster, P. (2007). Book Review: NEW HISTORY OF THE CRUSADES Christopher Tyerman, God’s War: A New History of the Crusades (London: Penguin Allen, 2006. £30.00. pp. xvi + 1024. ISBN 0—674—02387—0). The Expository Times, 118, 562–563.

Gökbel, A. R. (2020). Hare, John, God’s Command, Oxford: Oxford University Press, 2017. Ä°slâm AraÅŸtırmaları Dergisi.

Hinson, G. (1966). Book Review: II. Historical—Theological Studies: God and World in Early Christian Theology: A Study in Justin Martyr, Irenaeus, Tertullian, and Origen. Review & Expositor, 63, 219–219.

Hwang, J. (2013). Book Review: Disruptive Grace: Reflections on God, Scripture, and the Church. Biblical Theology Bulletin, 43, 174–175.

Ion, H. (2016). Christianity and Imperialism in Modern Japan: Empire for God by Emily Anderson (review). Monumenta Nipponica, 71, 206–211.

Jung, K. I. (2022). Dialogue and Self-Confrontation: A Study of Ahn Byung-Mu’s Minjung Theology of Religions. The Korean Society of Minjung Theology.

Kaufman, D., & Griffith, R. (1997). God’s Daughters: Evangelical Women and the Power of Submission.

Kim, M. (2015). Ruth A.Meyers, Missional Worship, Worshipful Mission: Gathering as God’s People Going Out in God’s Name. (Calvin Institute of Christian Worship Liturgical Studies). Grand Rapids: Wm. B. Eerdmans Publishing Co., 2014, Xiv + 242 pp. International Review of Mission, 104, 422–426.

Kirabaev, N., & Chistyakova, O. (2020). Knowing God in Eastern Christianity and Islamic Tradition: A Comparative Study. Religions.

Ladas, A. (2023). Gregory Palamas’ Reading of a Seventh-Century Pseudo-Athanasian Homily. Studia Universitatis BabeÈ™-Bolyai Theologia Orthodoxa.

Macgaffey, W. (2022). Precolonial Beliefs in God, Nzambi, and Chthonic Beings: Evidence from Kongo Texts. Journal of Religion in Africa.

Mai-bornu, Z. (2023). Rage and carnage in the name of God: religious violence in Nigeria. Religion, State and Society, 51, 302–304.

Morris, J. (2008). The Response of The Early Church to Gnosticism. 47–63.

Petersen, W. H. (2015). Missional Worship, Worshipful Mission: Gathering as God’s People, Going out in God’s Name. Anglican Theological Review, 97, 724.

Rea, M. (2020). Protest, Worship, and the Deformation of Prayer. 193–210.

Redondo, J. C. T. (2007). The many names of God: christianity in hispanic caribbean science fiction.

Regule, T. (2016). Iconic Encounter: Seeing and Being Seen by God’s Word. Liturgy, 31, 26–33.

Rendlová, K. (2014). Divine Beauty Reflected: Comparison of Aesthetics of Church and Mosque with Special Regard to Conceptions of Christianity and Islam.

Rodov, I. M. (2017). 11 Hallucination Depicted: God’s Name on Shiviti Plates. 238–274.

Shannonhouse, L. R., Dosal-Terminel, D., Kwag, D., Hall, M. E. L., Park, C. L., McMartin, J., Silverman, E. J., Aten, J., O’Connor, M. H., & Kapic, K. (2023). God was with me: A qualitative study of Christian meaning-making among refugees. Journal of Traumatic Stress.

Stead, C. (1986). Saints and Sinners in the Early Church. By W. H. C. Frend. Pp. 183. London: Darton, Longman and Todd, 1985. £4.50. 0 232 51663 4. The Journal of Ecclesiastical History, 37, 484–484.

Sutcliffe, R. (2024). Blessed Victors.

Tierney, B. (1992). A Hound of God. Pierre de la Palud and the fourteenth-century church . By Dunbabin Jean. Pp. xi + 211. Oxford: Clarendon Press, 1991. £27.50. 0 19 822291 2. The Journal of Ecclesiastical History, 43, 149–149.

Toews, T. W. (2011). Biblical Sources in the Development of the Concept of the Soul in the Writings of the Fathers of the Early Christian church, 100-325 C.E. 50, 36.

Vokes, F. E. (1973). Book Review: EDWIN HATCH AND EARLY CHURCH ORDER. By Norman F. Josaitis (Recherches et Syntheses, Section d’Histoire, III) Editions J. Duculot, S.A., Gembloux; Pp, xxvi + 134. Price 300 FB. Irish Theological Quarterly, 40, 287–289.

Willis, G. (1972). God’s Altar on High. The Downside Review, 90, 245–250.

Ვაშალომიძე. (2024). áƒÅათლისღების იკოáƒÅოგრაფია და მისი საღვთისმეტყველო – სახისმეტყველებითი ასპექტები. Sjani.

Ayers, P. W. (2016). Book Review: The Rebirthing of God: Christianity’s Struggle for New Beginnings. Anglican Theological Review, 98, 791–793.

Băcilă, F.-M. (2022). Proper names and the configuration of intimacy with the Divine in Traian Dorz’s poetry. Proceedings of the International Conference on Onomastics Name and Naming.

Bellver, J. (2014). Mirroring the Islamic Tradition of the Names of God in Christianity: Ramon Llull’s Cent Noms de Déu 287–304.

Byrne, M. (2011). The Names of God in Judaism, Christianity, and Islam: A Basis for Interfaith Dialogue.

Byrne, Máire.The Names of God in Judaism, Christianity, and Islam. New York: Continuum, 2011. xi+171 pp. $34.95 (paper). (n.d.).

Christ, J. (2019). Grade 11 – Abeka Detailed Christian School Scope and Sequence 2019-2020.

Cornell, C. (2019). Names of God in the Hebrew Bible. Oxford Research Encyclopedia of Religion.

Croy. (2014). A God by Any Other Name: Polyonymy in Greco-Roman Antiquity and Early Christianity. Bulletin for Biblical Research.

Divsalar, F., & Mazhari, M. S. (2013). Glorifications of Names and attributes of God in Persian Poems.

Donlan, T. C. (2017). The Beauty of God. The Thomist: A Speculative Quarterly Review, 10, 185–225.

Griffiths, J. (1964). Book Review: L’Expression de la Louange Divine et de la Prière Dans la Bible et en Égypte. The Journal of Egyptian Archaeology, 50, 189–191.

Hedges, P. (2012). Máire Byrne: The Names of God in Judaism, Christianity and Islam: A Basis for Interfaith Dialogue. London: Continuum, 2011; pp. xi + 171. Journal of Religious History, 36, 622–623.

Houtepen, A. (2007). 2. The Dialectics Of The Icon: A Reference To God? 49–73.

Ikotun, R. O., & Aládésanmí, O. A. (2012). Surname Change among Some Yorùbá Christians. Journal of Emerging Trends in Educational Research and Policy Studies, 3, 903–908.

Ion, H. (2016). Christianity and Imperialism in Modern Japan: Empire for God by Emily Anderson (review). Monumenta Nipponica, 71, 206–211.

Krašovec, J. (2004). Transliteration or Translation of Biblical Proper Names. Translation Review, 67, 41–57.

Krašovec, J. (2015). General and Proper Names for God ( s ) in the Hebrew Bible.

Longhurst, C. (2013). Tawhid and Homoousios: Narrowing the Gaps between Muslim and Christian Understanding of God’s Divine Oneness. Journal of Ecumenical Studies, 48, 255.

Lubis, D., Aziz, N., Sinaga, A. I., Sikumbang, A. T., Yamamah, A., Ridwan, M., Suharyanto, A., Bahri, S., & Saragih, M. (2020). An Eschatological Study of Jerusalem in Biblical and Quranic Literature. Journal of Research on Christian Education, 29, 217–235.

Mawson, T. J. (2024). On Worshipping the Same God. European Journal for Philosophy of Religion.

Mccloskey, H. (1974). God and Evil.

Mosavi, A., & Khaleghzadeh, M. H. (2016). Manifestation of the divine names and attributes in the poems of Tahereh Saffarzadeh. International Journal of Humanities and Social Sciences, 1371–1380.

Rahimi, L. (2013). A Study of the Principles of Positive Islamic Mysticism.

Randall, & Chesnutt, D. (2003). Revelatory Experiences Attributed to Biblical Women in Early Jewish Literature.

Redondo, J. C. T. (2007). The many names of God: christianity in hispanic caribbean science fiction.

Reynolds, S. (2013). I AM has sent me to you: How Thomas Aquinas’ understanding of the divine names illuminates the way in which he reconciles impassibility and compassion in God. Lumen et Vita.

Richardson, B. T. (2019). Are We Speaking the Same Language? The Influence of Scripture Translations on How Christians and Muslims Talk about God. The Bible Translator, 70, 16–34.

Sasson, G. E. (2015). The Symbolic Meaning of Biblical Names as a Narrative Tool: Moses, Abraham, and David. Storytelling, Self, Society, 11, 298.

Tabar, S. Z., Elmi, G., & Nazari, J. S. (2016). Interpretation of Divine Attributes with regard to Mulla Sadrā’s View. International Journal of Humanities and Social Sciences, 1, 1111–1127.

THE NATURAL BASIS OF OUR SPIRITUAL LANGUAGE.l. (2010).

Todd, R. (2016). Universality in Islamic Thought: Rationalism, Science and Religious Belief. Islam and Christian–Muslim Relations, 27, 535–538.

Triguna, I. (2018). KONSEP KETUHANAN DAN KEMANUSIAAN DALAM HINDU. 18, 71–83.

Turro, J. (1963). Book Review: The Birth of the New Testament. Theological Studies, 24, 125–127.

Verjani, H. S., & Tajari, A. (2015). A Comparative Analysis of the Notions of God, Prophet and Holy Book in Judaism, Christianity, Zoroastrianism and Hinduism. 26.

Wingert, M. (2017). The God of the Fathers and Self-Identification in the Hebrew Bible.

Zou, X. (2010). Christianity to Me: Approaching God in Love. Canadian Social Science, 3, 86–91.

Ненарокова, ÐÅ. Р. (2024). God the Creator and man the creator: Auctor – Creator – Conditor. Dialog so Vremenem.