M.Ö. 2000 yıllarında Anadolu’ya gelen Hint-Avrupa kökenli Hititler M.Ö. 1650’de Kızılırmak Havzası’nda yer alan Hattuşa (Boğazköy) merkezli bir devlet kurmuşlardır. Orta Anadolu’da kurulan bu devlet ilerleyen süreçte büyük bir imparatorluk haline gelmiştir. Farklı etnik kökenlere sahip toplulukları bünyesinde barındıran Hititler kendilerini “Bin Tanrılı Halk” olarak adlandırmışlardır. Fethettikleri bölgelerin tanrılarını kendi tanrılarının arasına dâhil eden Hititler geniş bir tanrılar topluluğuna sahip olmuştur. Bu tanrıların arasında Hatti, Luvi, Pala, Sümer, Hurri, Asur, Babil ve Eski Hint kökenli tanrılar yer almaktadır. Boğazköy’de gerçekleştirilen kazılarda (...) pek çok tapınak yapısının ortaya çıkarılması Hititlerin tanrılarına verdikleri önemi göstermektedir. Bu makalede kendisine kaynaklık eden arkeolojik ve filolojik verilerden yola çıkılarak bir devlet dini olan Hitit dini, Hitit dininin genel özellikleri, Hitit panteonunda yer alan tanrılar, bu tanrılar için yapılmış olan tapınaklar, tanrılar adına yapılan bayram törenleri, tanrıların ve insanların konumu, büyü ritüelleri, fal ve kehanet uygulamaları, dualar ve mitolojik hikâyeler çerçevesinde ele alınmıştır. (shrink)

Ankara tarih öncesi devirlerden başlamak üzere önemli bir merkez olmuştur. Ankara’nın önemi coğrafi konumundan kaynaklanmaktadır. Ankara, doğudan batıya, güneyden kuzeye giden yolların kesişim noktasında yer almaktadır. Bu nedenle her dönemde kolay ulaşılabilir bir merkez olmuştur. Ankara ve çevresinde, insanların gıda temini ve barınma şartlarının uygunluğu dikkat çekmiştir. Bu bağlamda Ankara Kalesi ve ovası, insanların yerleşmesine olanak sağlamıştır. Ayrıca Ankara’nın yanından geçen akarsular da önemli bir faktördür. Bunların yanı sıra, Ankara ve çevresindeki ormanlar ve çayırlık alanlar da dikkat çeker. Başlangıçta ormanlar (...) ve akarsular, avcılık ve toplayıcılık için önemliydi. Yaylalar ve çayırlık alanlarda ise hayvancılıkla uğraşılmaya başlanmıştır. Yerleşik hayata geçilmesiyle birlikte ovalarda tarım yapılmaya başlanmıştır. Ankara’nın tarihi gelişimini kazılarda ortaya çıkarılan buluntular ve yazılı kaynaklar ortaya koymuştur. Başlangıçta arkeolojik buluntular Ankara’nın tarihi gelişimine ışık tutmaktadır. Burada buluntulardan hareketle taş, bakır ve tunç devri kültürlerinin varlığı tespit edilmiştir. Orta Anadolu’da tarih ve kültürleriyle öne çıkan Hattiler Ankara ve çevresinde varlıklarını sürdürmüşlerdir. Onlardan sonra Ankara Hitit hakimiyet alanı içinde kalmıştır. Ankara’da Hatti ve Hitit varlığını buluntular ortaya koymaktadır. Daha sonra hem yazılı kaynaklar hem de arkeolojik buluntular Ankara’nın Frig hakimiyetine girdiğini göstermektedir. Bu dönemde yazılı kaynaklarda “Ankyra” adı geçmektedir. Ankara adının Frig Dönemi öncesinde de kullanıldığına işaret edilmektedir. Hatta Hattiler zamanında Ankara’nın benzer adla varlığını sürdürdüğü belirtilmektedir. Daha sonra Frig Devleti’ni yıkan Kimmerler Ankara ve çevresinde hakimiyet kurmuşlardır. Kimmerlerden sonra İskitlerin de Anadolu ve çevresine hâkim oldukları bilinmektedir. Batıdan doğuya doğru yayılan Lidyalılar da Ankara ve çevresinde belirli bir süre hâkimiyet kurmuşlardır. Daha sonra doğudan batıya Anadolu’ya yayılan Persler de Ankara ve çevresinde hâkimiyet kurmuşlardır. Büyük İskender de doğu seferi sırasında Ankara’da hâkimiyet kurarak kalmıştır. Galatlar Orta Anadolu’ya geldiklerinde Ankara ve çevresine de hakim olmuşlardır. Onların siyasi hâkimiyeti Ankara’nın Roma hâkimiyetine geçmesine kadar sürmüştür. Galatlardan sonra Ankara’da uzun süren bir Roma hâkimiyetinden söz edilebilir. Bu dönemden başlamak üzere Galatya’nın başkenti Ankara olmuştur. Kavimler göçüyle birlikte Hunlar Ankara ve çevresine kadar gelmişlerdir. Bu gelişmelerden sonra şehir Bizans hâkimiyetine geçmiştir. Bu araştırmada arkeolojik buluntu ve yazılı kaynaklardan hareketle Ankara’nın tarihi gelişimi ele alınmıştır. Araştırmada Ankara’nın coğrafi önemi ortaya konulmuş olup, tarihi gelişiminde kronolojik bir sıra takip edilmiştir. Böylece araştırmanın coğrafya, kronoloji ve kapsam açısından sınırları belirlenmiştir. (shrink)

Çalışmada, Heinz Halm tarafından kaleme alınan; kitabelerden, vakayinamelerden, gazetelerden, sözlü kaynaklardan vesair tarihî kaynaktan yararlanılarak Arap tarihinin anlatıldığı çalışma değerlendirilecektir. “İslam Öncesi Dönemden Günümüze: Araplar” ismiyle Hitit Üniversitesi İlahiyat Fakültesi Araştırma Görevlisi Fahrettin Haliloğlu’nun tercüme ettiği eser, millet varlığı milat öncesi dönemlere uzanan Arapların, tarih boyunca içinden geçtikleri süreçleri ele alma iddiasını taşımaktadır. Bu iddianın varlığı, çalışmanın kritik için seçilmesinin temel nedenini oluşturmaktadır. İslam öncesi dönemden 21. yüzyıla kadar oldukça geniş bir zamanı kapsayan bir çalışmada Arapların tarihinin hangi açılardan (...) ele alındığı önemli olmakla birlikte; söz konusu tarihi akış içerisinde Alman bir araştırmacı gözüyle Hz. Peygamber’in risaletinin ne şekilde işlendiğini ve nasıl yansıtıldığını incelemek, siyer araştırmaları açısından, ayrıca önem kazanmaktadır. Bu çerçevede değerlendirmeye gayret edeceğimiz kitap, “İslam Öncesi Arabistan”, “Arabistan ve İslam”, “10. Yüzyıldan 15. Yüzyıla Kadar Arap Dünyası”, “1500’den 1800’e Kadar Arap Dünyası”, “19. Yüzyıl”, “20. Yüzyılda Devlet Oluşumu ve Bağımsızlık” ve “21. Yüzyılın Başında Arap Dünyası” başlıklarıyla yedi bölümden meydana gelmektedir. (shrink)

It is essential to run a continuous improvement system for the Plan-Do- Check-Action cycle to be achieved and sustained. It is inevitable to consult stakeholder opinions to determine the improvable aspects of the activities carried out in the quality process. Student opinions, the main subject of educational activities, are one of the most critical data sources for continuous improvement. It is recommended to consult students’ views in all processes from the planning to the output of courses, which are the cornerstones (...) of education programs. When the field is examined, it is seen that the number of studies in which students’ opinions are sought to evaluate the quality of the courses is quite limited. This study, built around the main problem “How to design a lesson effectively in all processes, from planning to assessment and evaluation?” is a scale development study. It is thought that a lesson plan designed with the data obtained based on student opinions will increase the quality of the lesson. It is known that the programs which carry out the quality and accreditation process use different questionnaires in the continuous improvement mechanism to measure the quality of courses. 636 students from Hitit University participated in this study in 2022. The scale's validity was evaluated using exploratory factor analysis and confirmatory factor analysis. The scale has a four-component structure with 24 items, according to the results of the exploratory factor analysis. Confirmatory factor analysis revealed that the fit indices were within a reasonable range. The reliability coefficients the factors were 0.93, 0.91, 0.86, and 0.93, respectively, with a Cronbach’s Alpha coefficient for the full scale of 0.94. This finding indicated that the scale items had a high degree of internal consistency and that the scale was made up of objects with a strong tie. According to the correlation study, all of the scale’s variables had a tangible link. It can be said that the “Course Evaluation Scale (CES),” which was developed as a result of all these analyses, is a valid and reliable measurement tool consisting of 24 items that can be used to measure the effectiveness of a course taught in higher education, according to student opinions. (shrink)

The aim of this study, which is a field reseach, is to determine the level of religiosity and subjective well-being (SWB) of patients with chronic renal failure who are receiving hemodialysis treatment with a descriptive approach and by using socio-psychological methods and to try to determine the relationship between their religiosity and subjective well-being. The sample of the study consists of 205 individuals who were determined by stratified random sampling method from the patients treated in Turkish Ministry of Health, (...) class='Hi'>Hitit University Çorum Erol Olçok Training and Research Hospital and Çorum District Dialysis Units. 54.1% (n=111) of the participants are males and 45.9% (n=94) are females. Data was collected via a “Religiosity Inventory”, developed by Kula, and “Subjective Well-Being Scale”, developed by Dost, to determine participants’ religiosity and subjective well-being as well as a personal information form to determine demographic characteristics. Statistical analysis of the data showed significant differences and relationships between demographic variables, religiosity, and subjective well-being. Moreover, a statistically significant relationship between the levels of religiousness and subjective well-being of the participants was found and that religiosity accounts for 31.9% of subjective well-being variance. The findings of the study show that the major hypotheses and sub-hypotheses have statistically been validated and that religiosity is a significant and important predictor of subjective well-being.Summary: Throughout history, existential questions and the answers sought for these questions have remained important for human beings. Human beings have always wondered about life, meaning of life, death, after death and pursued meaning systems that will satisfy this curiosity. While various thinkers and philosophers put forward opinions about the secrets of life; religion has presented the transcendent dimension to the individual as a source of meaning. Thus, the individual has found the definitive answer to many of his questions about existence in religion, and this sense of certainty has contributed positively to his psychological well-being. However, human beings may also face disasters, diseases or adversities in the natural flow of life and sometimes unexpectedly, such situations make them desperate. Desperation creates a feeling of loneliness in the person and this can trigger a sense of meaninglessness for him. The feeling of vacuum in the inner world of the individual who struggles with difficulty or the sense of meaninglessness somehow affects his subjective well-being.From this perspective the subject of the study is the effect of religiosity levels on subjective well-being of individuals who are struggling with chronic renal failure and have experienced a compelling treatment process such as hemodialysis. The aim of this study is to determine the level of religiosity and subjective well-being of these patients. The sample of the study consists of 205 individuals who were determined by stratified random sampling method from the patients treated in Turkish Ministry of Health, Hitit University Çorum Erol Olçok Training and Research Hospital and Çorum District Dialysis Units.The major hypothesis of the study is “The religiosity levels of hemodialysis patients have a significant effect on their subjective well-being.” Further sub-hypotheses are as follows: 1. Women’s religiosity is higher than men’s. 2. There is a significant relationship between the perception of subjective happiness and religiosity levels of the participants. The subjective happiness perception levels of the individuals with high religiosity scores are also high. 3. There is no significant difference between the SWB levels of the participants according to gender variable. 4. There is a significant relationship between the perception of subjective religiosity and SWB levels of participants. According to this; subjective well-being increases as the person’s self-religious perception levels increase.5. There is a significant positive relationship between the religiosity scores of the participants and SWB scores. 6. Religiosity is a significant predictor of subjective well-being. Thus; the SWB level is expected to increase as the religiosity scores increase.The data of the study was obtained by using Personal Information Form prepared by the researcher, Kula’s Religiosity Inventory and Dost’s Subjective Well-Being Scale. The study was conducted in hospitals. After getting the necessary legal permissions and consent of the patients, the patients were informed about the study and the study was conducted on a voluntary basis. The questionnaires were applied by the researcher in person through face-to-face interviews with patients in hospitals, sometimes on weekdays and sometimes on Saturdays. Together with the physician of the hemodialysis unit, district hospitals were visited to reach the target group receiving treatment in these districts.In accordance with the relational screening model, the data of the study was analyzed with SPSS 16.0 package program. The mean (x̄) and standard deviation (ss) scores of the Religiosity Inventory and Subjective Well-Being Scale were calculated according to independent variables and tables were created. The significance of the difference between the two means obtained from two independent sample groups was determined by independent samples t-test for independent samples. One-way Varayns analysis (ANOVA) was used to test hypotheses about whether there was a difference between the means of more than two sample groups. In case of significant differences between means, LSD test and Tamhane’s T2 test from post-hoc multiple comparison tests were usedand the direction of the differences were determined as such. To determine the relationship between two continuous variables, religiosity and subjective well-being, Pearson Moments Correlation Analysis technique was used, and Simple Linear Regression analysis was performed to determine how much religiosity explains the changes observed in the dependent variable. The significance of the obtained statistics was tested at 0.05 level and bidirectional and the analysis values were presented in sequential tables in accordance with the purpose of the research. It is possible to summarize the findings of the study as follows:• 45.9% (n=94) of the sample are women and 54.1% (n=111) are men. According to subjective evaluations, 55.6% of the sample considers themselves as happy and very happy and 79.5% defines themselves as religious and very religious. According to the findings, subjective religiosity perception is higher in patients than subjective happiness perception. • The sample group has a high level of religiosity ( x̄ =4,3713).• There is a significant difference between gender and general religiosity (t=2,933; p=,004; p 0.05). However there is a difference in the SWB averages of male and female participants, women scored higher (x̄=3,8309) in SWB than men (x̄=3,7135). • A significant relationship has been found between subjective religiosity perception and SWB level of the sample (F=12,345; p=,000, p<0.05). SWB levels increased with increasing subjective religiosity. Further, there is a significant relationship between “slightly religious” (x̄=3,3439), “religious” (x̄=3,7737) and “very religious” (x̄=4,1363) groups and SWB level. There is also a steady increase in the mean scores of SWB from “not at all religious” to “very religious”. • A positive and moderately significant relationship has been found between general religiosity and general SWB (r=,565, p<0.01). • According to the results of regression analysis to determine whether total religiosity in HD patients is a significant predictor of subjective well-being; religiosity explaines 31.9% of the variance in subjective well-being. This result shows that one of the important determinants of SWB in HD patients is religiousness. Religiosity is a significant and important predictor of subjective well-being, and increased religiosity directly affects the SWB levels of HD patients. In addition, the basic hypothesis and sub-hypotheses were validated statistically at the end of the study. (shrink)

The Hittites who were origin of Indo-European and came to Anatolia occupied the region of Halys in central Anatolian around 1650 BC building Hattusa as a capital city. Expanding their territories into an empire they founded one of the most powerful states in their times and world. Including different ethnic groups Hittites called themselves by the expression of “1000 Gods of Hatti”. Incorporating several local gods existed in the lands they conquered they have had a lot of gods or divines. (...) Among these gods are gods of Hatti, Luwi, Pala, Sumer, Hurri, Assyro- Babilonian and ancient Indian. Many temples discovered in the Hattusa excavations are an important clue for their paying great respect to the gods. In this article benefiting from the evidences of archaeological and philological sources Hittite beliefs as a state religion and general aspects of this religion, gods in the pantheon, temples built for these gods, festivals devoted to these gods, the place of gods and humans, magic rituals, oracles, omens, prayers and mythological stories will be evaluated. (shrink)

Yaratılış anlatıları, içerisinde asli bir aporia, bir açmaz barındırır: yaratılan şeyler, yani âlem, bir yerde mi yaratılmıştır, yoksa mekân da yaratılan şeyler arasında mıdır? Doğrusu, yaratılış anlatıları, aynı zamanda bir mekân kurgusudur: Yaratılışın hangi aşamalardan oluştuğu kadar “nerede” gerçekleştiği de hikâye edilir; zira her mit, her anlatı, “belirli bir yerde” meydana gelmek zorundadır. Gök, yer, karalar ve denizler, dağlar, ovalar, kaynaklar, nehirler, daha özel yer ve bölgelerin hangi sırayla yaratıldığı anlatılarak bir peyzaj oluşturulur; ardından da bu sahneye insanoğlu yerleştirilir. Sanki (...) insanların kalacağı yer, hayatlarını geçireceği mekân, insan olmanın bir önkoşulu gibidir. Fakat bu hikâyeler, sadece insanın içine yerleştirileceği mekânı betimlemekle kalmaz, aynı zamanda mekânın olmadığı bir oluşun olmayışını da sergiler. Mekân daima vardır; yaratılmasına gerek duymadan, en başta, bir şekilde mevcuttur. Örneğin, Babil destanı Enuma Eliş mekânın yaratılışını ve mekânda yaratılışı aynı anda barındırır: Apsû (tatlı su) ve Tiāmat (tuzlu su), “henüz tanrılar ortada yokken” ve hatta daha “hiçbir şey” ortada yokken birbirlerine karışır ve yaratılışı başlatırlar. Böylelikle sular, sadece peşinden gelen şeyleri (hatta yaratmayı gerçekleştirecek tanrıları) yaratmış olmakla kalmaz, aynı zamanda tanrıların bu şeyleri yaratmasına uygun makamları da yaratır. Bu durum bize şunu göstermektedir: Apsû ve Tiāmat, âlemin başlangıcında bir matris, bir mekân inşa etmiştir; ki sonradan meydana gelecek her şey bu yerde, bu mekânda belirsin, yerleşsin. Benzer bir şekilde, Yunan mitolojisi ve felsefesinde Kosmos’un selefi olan Khaos, âlemin başlangıcında birbirinden ayrışacak her türlü potansiyeli barındırır. Evrenin bu kökenin kaotik sahnesinin var olacak şeyleri öncelemesinden ötürü felsefe, daha ilk adımlarında bu kökenin ne olabileceğine dair soruşturmaya koyulur. İlk cevaplar ise bu kökeni “mekânsal” terimlerle ifade eder: su, Apeiron, birliğin kaotik durumu ya da düzensiz Khaos’un bizzat kendisi. Âlemin yaratılışını önceleyen mekânsal bir şey (özellikle “su”) yapısına Türk yaratılış destanları ve Eski Ahit ve Kur’an gibi İbrahimi dini metinlerde de rastlamaktayız. Ancak dikkat edilmelidir ki yaratılış anlatıların bu tarz okunması açık bir şekilde yoktan yaratmanın (ex nihilo) zıttını oluşturur. Örneğin Eski Ahit’i dikkatlice okuduğumuzda görürüz ki, “Işık ol” buyruğundan önce Tanrı’nın Ruhunun üzerinde dolaşabileceği ilksel sular hâlihazırda mevcuttur. Sular burada, kökensel bir şekilde, doğurgan bir kaynak ve her şeyin serili olduğu bir yatak olarak vardır. Benzer bir durumla Kur’an-ı Kerim’de de karşılaşırız: Kâinatın yaratılışına dair birbirinin tekrarı pek çok ayette, tek tanrı Allah, gökleri ve yeri yarattıktan sonra Arş’a istiva eder. Dahası, bir ayette şunu okuruz: “[Allah] … Arş’ı su üzerinde iken, gökleri ve yeri altı günde yaratandır.” (Hud, 11/7) Tanrı’nın Arş’ının su üzerinde olması, bir hâl bildirimi, durum betimlemesidir. Burada bahsi geçen sular ise, Kur’an’daki pek çok “canlıları sudan yarattık” bildirisinden bambaşka bir şeyi anlatır: O da, bu ilksel suların, âlem yaratılırken içinde ya da âlem ile birlikte yaratılan bir şey olması kadar, yaratılış esnasında yaratılanlara imkân veren bir mekân olarak da ortaya çıkmasıdır. Bu makale, çeşitli mitolojilerin ve yaratılış anlatılarının bir okumasını yaparak evrenin kökenine (kozmogoni) dair mekânın açmazını, yani belirli bir yer ve mekânda yaratılışın gerçekleşmesi için mekânın hâlihazırda mevcut olup olmaması problemine dair farklı bir anlama ve yorumlama önerisinde bulunmaktadır. Bu makalenin amacı, mekânın yaratılışı ve âlemin mekânda yaratılışı arasında bir öncelik ya da üstünlük tespitinden ziyade, karar verilemezliğe, arada kalmışlığa, mekânın açmazının insanın anlam dünyasındaki nüfuzuna odaklanarak, varoluşsal açmazlarını çözümsüz bırakmanın yaşamsal ve felsefi değerini belirtmektir. (shrink)

This study presents a comprehensive bibliometric analysis of ten Turkish theology journals indexed in the “Religion” category in Web of Science (WoS). The main objective of the study is to examine the research performance of these journals in the international academic platform, to evaluate their visibility and impact, and to offer some solutions. As in other fields, bibliometric analyses has become increasingly important in the field of theology in recent years. Such analyses help to monitor and measure publication quality as (...) well as academic performance. However, there is no comprehensive bibliometric analysis on theological journals in Türkiye. In this context, this study aims to determine the international visibility and impact of WoS-indexed theological journals in Türkiye. The study is expected to contribute to similar bibliometric analyses in the field of theology and to fill the gaps in the literature. All data used in the study were obtained from the WoS database. The raw data extracted from the database were checked and made ready for analysis after the necessary data cleaning. Bibliometrix (R software package) and VOSviewer, which are professional applications in this field, were used to perform bibliometric analysis of these data. The data were evaluated based on various metrics, such as the number and type of published articles, number of citations, and author collaboration. In addition, details such as the annual growth rates of the journals and the most cited articles were also analyzed. The key findings of the study are as follows: As a result of the profiles and comparative analyses of the journals, it was found that Türkiye is one of the leading countries with ten journals, ranking sixth among the countries with journals indexed in the WoS “Religion” category. The inclusion of new theological journals in the WoS index in recent years shows that Türkiye is well positioned in international academic journalism in the field of theology, with a growing influence through collective experience. The fact that all the journals are open access (through the DergiPark system) enables the articles in these journals to reach a wide readership in the international academic community. The national and international collaborative networks of authors publishing in these journals, influential articles and the development processes of the journals were analyzed in detail. Accordingly, names such as Ali Ayten, Ayfer Gedikli and Seyfettin Erdoğan stand out among the most influential writers. Sakarya Univ., Cumhuriyet Univ., and Erciyes Univ. are the prominent institutions in terms of the total number of publications. At the same time, Sakarya Univ., Marmara Univ., and Recep Tayyip Erdoğan Univ. are the institutions with the highest number of cooperation networks. While Azerbaijan, the USA and Kyrgyzstan stand out as countries with international cooperation in publishing, the article emphasizes the need to increase the rate of publications with international cooperation and the importance of journals being included in higher indexes. In addition, the lack of studies on gender distribution analysis was highlighted and the importance of this issue for journals in the future was mentioned. The study mentions the total publication-citation ratio and the cumulative number of publications of the journals by years and includes the most influential articles. Again, the language of publication in these journals was examined and it was found that articles written in English were slightly more effective and had a higher citation potential. The study also carried out keyword analyses of these articles. Issues such as which topics are covered more, which concepts are used more frequently, and how often they are used are discussed. All these findings show how the theological journals in Türkiye have gained a place in the academic community worldwide. As a result, the international academic performance of Turkish theological journals has been comprehensively evaluated and it has been revealed that these journals have an important place in the academic community. (shrink)

The process of globalization and the rapid development of communication technologies have intensified interactions among different religious traditions, thereby rendering the problem of religious diversity one of the central issues of debate in contemporary philosophy of religion. In this context, the epistemic status of competing truth and salvation claims advanced by different religions is being re-examined within the frameworks of theological approaches such as religious pluralism, inclusivism, and exclusivism. This study aims to examine William Lane Craig’s approach to the problem (...) of religious diversity and to analyze the philosophical and theological foundations upon which he seeks to justify Christianity’s claims to truth and salvation. Craig argues that the term religious exclusivism generates the impression that God deliberately and arbitrarily restricts salvation, and he therefore regards this concept as terminologically and theologically problematic. Such an implication, he maintains, is incompatible with God’s universal love and salvific will. For this reason, Craig prefers the term particularism instead of exclusivism. Nevertheless, despite this conceptual preference, the practical and doctrinal implications of his position remain exclusionary, insofar as salvation is claimed to be possible only within the framework of Christian belief and based on specific theological presuppositions. At the center of Craig’s Christian particularism lies the doctrine of the Trinity. According to him, Trinitarian belief constitutes the indispensable ontological foundation of Christian salvation, and any rejection or weakening of this doctrine fundamentally undermines the claim that salvation is mediated through Jesus. In this respect, Craig criticizes conceptions of God that emphasize divine unity and simplicity while rejecting the Trinity. He argues that such approaches give rise not only to the exclusion of non-Christian religious traditions but also to a form of intra-Christian exclusivism. Consequently, for Craig, the Trinity functions not merely as a doctrine concerning God’s inner life, but as a constitutive principle securing the ontological necessity of Christian soteriology. Craig grounds divine moral perfection in the concept of love, maintaining that God must be essentially all-loving. He attempts to justify this claim through a comparative analysis of Christian and Islamic conceptions of God. According to Craig, Qur’anic verses stating that God does not “love” certain individuals indicate that divine love in Islamic theology is not unconditional and universal, but rather contingent upon faith and moral conduct. From this perspective, Craig concludes that the Islamic conception of God fails to satisfy a love-centered criterion of moral perfection. These considerations are directly connected to another dimension of Craig’s religious particularism, namely the debate over whether Christians and Muslims worship the same God. For Craig, the decisive issue is not the attribution of different names to God, but the adoption of fundamentally divergent ontological conceptions of the divine nature. Whereas Christian theology conceives of God as one essence in three persons within the framework of the Trinity, Islam understands God in terms of absolute oneness (tawḥīd), rejecting any form of internal distinction. Craig argues that this ontological divergence renders the claim that Christianity and Islam refer to the same God philosophically and theologically incoherent. Craig further maintains that questioning the divinity of Christ or denying that Christ is the sole means of salvation would fundamentally destabilize Christian soteriology. However, this article argues that Craig’s defense of the Trinity raises serious difficulties with respect to the metaphysical principles of classical theism. Tensions emerge concerning the doctrine of divine simplicity, the attribution of divine attributes to distinct Trinitarian persons, and the nature of the causal relationship between the Father and the Son. These issues are subjected to critical analysis in the present study. Craig attributes the limitation of salvation not to an exclusionary divine will, but to human freedom, and he appeals to possible-worlds theory to argue that divine justice and love can thereby be preserved. Nevertheless, the study contends that this approach relies primarily on theological assumptions rather than on independent rational justification. As a result, the adequacy of Craig’s Christian particularism in providing a sufficient epistemic foundation for its claim to absolute truth remains open to serious question. In conclusion, the article undertakes a critical analysis of Craig’s Christian particularism, offering an original contribution to contemporary debates on religious diversity. (shrink)