Zeitschriftenartikel zum Thema „Christmas greetings“
Um die anderen Arten von Veröffentlichungen zu diesem Thema anzuzeigen, folgen Sie diesem Link: Christmas greetings.
Geben Sie eine Quelle nach APA, MLA, Chicago, Harvard und anderen Zitierweisen an
Machen Sie sich mit Top-50 Zeitschriftenartikel für die Forschung zum Thema "Christmas greetings" bekannt.
Neben jedem Werk im Literaturverzeichnis ist die Option "Zur Bibliographie hinzufügen" verfügbar. Nutzen Sie sie, wird Ihre bibliographische Angabe des gewählten Werkes nach der nötigen Zitierweise (APA, MLA, Harvard, Chicago, Vancouver usw.) automatisch gestaltet.
Sie können auch den vollen Text der wissenschaftlichen Publikation im PDF-Format herunterladen und eine Online-Annotation der Arbeit lesen, wenn die relevanten Parameter in den Metadaten verfügbar sind.
Sehen Sie die Zeitschriftenartikel für verschiedene Spezialgebieten durch und erstellen Sie Ihre Bibliographie auf korrekte Weise.
1
Rahardjo, Turnomo, Hapsari Dwiningtyas Sulistyani und Lintang Ratri Rahmiaji. „Pemaknaan Artefak Budaya dan Tuturan Perayaan Keagamaan“. Jurnal Komunikasi 17, Nr. 1 (31.10.2022): 81–96. http://dx.doi.org/10.20885/komunikasi.vol17.iss1.art6.
Der volle Inhalt der QuelleAnnotation:
This study was intended to comprehend how faith-based community groups communicated about cultural artifacts such as diverse Christmas celebration speeches. this study employed a phenomenological approach in order to understand the importance of identity expressions from the cultural artifacts associated with the Christmas season. This study found that faith-based community organizations interpret the issues of Christmas speeches or greetings differently. Muhammadiyah "frees" its adherents to wish Christians a Merry Christmas or not. Additionally, since Christmas characteristics were seen as examples of cultural inventiveness, it did not raise any objections to them. Congratulating the religious holidays of other religions, such as "Merry Christmas," are officially not prohibited by Nahdlatul Ulama. Similar circumstances apply to the Indonesian Chinese Islamic Association. With so many different religions practiced in Chinese society, sending presents and expressing congratulations during religious events is customary. Persatuan Islam and Majelis Mujahidin offered a different viewpoint. Because it goes against their beliefs, they generally resist sending christmas greetings.
2
Zhiliuk, Sergei A. „LEXICAL AND GRAMMATICAL FEATURES OF CORPORATE CHRISTMAS AND NEW YEAR’S GREETINGS IN GERMAN AND RUSSIAN CULTURES“. German Philology at the St Petersburg State University 13 (2023): 160–76. http://dx.doi.org/10.21638/spbu33.2023.108.
Der volle Inhalt der QuelleAnnotation:
The article focuses on the text type greeting in German and Russian languages. It aims at identifying lexical and grammatical means of corporate greeting in German language culture. The study is novel in that it discusses contemporary corporate greetings in German and in Russian as a part of the language politeness. The methods used in the study include continuous sampling method, lexical and semantical analysis, and comparison. The greetings under discussion consist of three obligatory (address, wishes and signature) and two extra parts (introduction and gratitude). The introduction aims at establishing of festive mood and can have a quote in German greetings. In Russian congratulations, the introduction is rare, in certain cases it is replaced with congratulation on a holiday. The reason why in German texts there is no congratulation is the fact that the congratulation is written on a card which has pre-printed greeting. There are semantical differences between Russian and German wishes. The Russians tend to express wishes for the whole upcoming year. They are about job and private life of an addressee. The Germans focus their wishes on Christmas, and an addressee is supposed to spend it in a quiet company of relatives and friends. The wishes on New Year’s Day are similar to Russian ones. The difference in wishes partly would raise from the difference in calendars: While the Germans celebrate Christmas right after working days, the Russians have it at the end of a series of days-off at the beginning of January.
3
Crowder, Ashby Bland. „Christmas Greetings from Seamus Heaney“. New Hibernia Review 21, Nr. 3 (2017): 34–58. http://dx.doi.org/10.1353/nhr.2017.0032.
Der volle Inhalt der Quelle
4
Hartley, James. „New technology and Christmas greetings“. Scientometrics 101, Nr. 3 (22.06.2014): 2081–82. http://dx.doi.org/10.1007/s11192-014-1341-4.
Der volle Inhalt der Quelle
5
Bohdan, Svitlana. „“Rokovi”(yearly) holidays in the epistolary texts of Lesia Ukrainka: Christmas“. Culture of the Word, Nr. 90 (2019): 176–89. http://dx.doi.org/10.37919/0201-419x-2019.90.15.
Der volle Inhalt der QuelleAnnotation:
The article describes the specifics of using lexeme Christmas in Lesya Ukrainkaʼs epistolary texts. The research utilizes continuous / overall selection techniques to reveal those specific features. Christmas belongs to the twelve most significant holidays of the Christian calendar. The addressee uses two basic names concerning this holiday: a rokove (annual) festival and Christmastide. The analysis of the compiled register of all the fixed contexts made it possible to determine four main functions of this lexeme in its functional style: chronotopic (most productive), nominative, ceremonial and identifying (low-productive). Chronotope property of syntactic constructions with a lexeme Rizdvo (Christmas) reflects the three-dimensional event space of the addresser and its addressees, which corresponds to one of the traditions of describing different phenomena in the national-linguistic tradition of the Ukrainians. Each event takes place before / during or after the holiday. To convey this, Lesya Ukrainka used the following grammatical variants: do/do samoho Rizdva (before Christmas) and pered Rizdvom (before Christmas) – a prospective period, ob Rizdvi and na Rizdvo (at Christmas) with a clear predominance of the second variant – vlasne na Rizdvo (actually at Christmas); retrospective period – vid (vid samoho) Rizdva (since the very Christmas), z Rizdva / od Rizdva (from Christmas), po Rizdvi (after Christmas). The customary modern Ukrainian version for post-Christmas period «pislia Rizdva» has not been revealed in Lesya Ukrainkaʼs epistolary texts. The observed authorʼs evaluations of the very process of celebrating Christmas (like other holidays) give grounds for asserting the overwhelming negative attitude of the addresser to any holiday. Various subjective factors are considered as the reason for it, namely poetessʼ internal rejection of certain stereotypical traditions of celebrations (a lot of visits, entertainments, parties and so on). The study elucidates the peculiarities of the Christmas greetings used in the poetessʼ letters to various addressees, which probably also determines the linguistic mode of everyday communication of the Ukrainians, in particular, in the family. The study has not revealed any of the typical traditional congratulations in modern Ukrainian language – Khrystos Narodyvsia! Khrystos rodyvsia! Khrystos Rozhdaietsia! (Christ was born!). Alternatively, three phonetic variants of pre-Christmas greetings are fixed – Greetings on Christmas Eve: Sviatyi Vechir! Sviatyi Vecher! Sviatyi Vechor! (Holy Evening!).
6
Hartley, James. „New ways of sending Christmas greetings“. Scientometrics 97, Nr. 3 (18.06.2013): 911–12. http://dx.doi.org/10.1007/s11192-013-1064-y.
Der volle Inhalt der Quelle
7
Hardianti, Mida. „Pro Kontra Ucapan Selamat Natal : Analisis Hermeneutis Hadits tentang Salam terhadap Non-Muslim“. Matan : Journal of Islam and Muslim Society 4, Nr. 1 (27.12.2022): 77. http://dx.doi.org/10.20884/1.matan.2022.4.1.3256.
Der volle Inhalt der QuelleAnnotation:
Discussions about the law of wishing Merry Christmas are always an unresolved issue every year. Even though the issue of whether or not it is permissible to say Merry Christmas has been discussed by scholars since ancient times, in this era of disruption again reaping significant pros and cons because through the media all types of information can be obtained quickly and easily. This problem is related to how the relationship between Muslims and non-Muslims is regulated in Islam. There are two different forms of text regarding the form of relations with non-Muslims, as is the case in hadith texts regarding greetings, namely the prohibition of prioritizing greetings to non-Muslims and exhorting them to take a narrow path. However, in other texts Islam is very open to non-Muslims. This study attempts to analyze hadith using historical-hermeneutic studies. Greetings of 'Merry Christmas' to non-Muslims are allowed as long as those who say them do not believe in the truth of other religions, but are only a form of mu'amalah or establishing good social relations with non-Muslims, especially in the context of the Indonesian state where there are different religions . Of course, in this way a harmonious relationship between religious communities will be established and prevent division.
8
Murtaza MZ, Ahmad, und Efridayanti Nasution. „Reading Arrazy Hasyim's Oral Exegesis of The Law of Greetings Merry Christmas on Social Media“. An-Nisa': Jurnal Kajian Perempuan dan Keislaman 15, Nr. 1 (23.06.2022): 57–68. http://dx.doi.org/10.35719/annisa.v15i1.80.
Der volle Inhalt der QuelleAnnotation:
This article looks at the oral interpretation of the law of saying Christmas delivered by Arrazy Hasyim in the Close The Door podcast owned by Deddy Corbuzier. This study uses qualitative methods, so the data collection used by researchers is the method of observation, interviews, and documentation. This article uses an oral interpretation analysis initiated by Andreas Goerke. According to Goerke, the interpretation literature is experiencing dynamics that bring significant changes where all interpretations can be accessed easily both in hard and soft files, even online on social media. To see the form of Arrzy's oral interpretation, first, describe Arrazy Hasyim's view on the law of saying Christmas. Then this view is analyzed interpretively by comparing the opinions of other scholars. This study concludes that Arrazy Hasim regarding the law of saying Merry Christmas is permissible for Christians because it does not reduce the value of the 'aqeedah of someone who says it. And his views are so relevant in the Indonesian context today.
9
Stokker, Kathleen. „Anti-Nazi Card Tricks: Underground Christmas Greetings in Occupied Norway1“. Journal of Popular Culture 31, Nr. 1 (Juni 1997): 189–97. http://dx.doi.org/10.1111/j.0022-3840.1997.3101_189.x.
Der volle Inhalt der Quelle
10
Oniang'o, Ruth. „Climate Change and Africa's Food Security: investing in science and scientific research is key“. African Journal of Food, Agriculture, Nutrition and Development 9, Nr. 9 (27.11.2009): 1. http://dx.doi.org/10.18697/ajfand.30.ed023.
Der volle Inhalt der QuelleAnnotation:
On 23rd December, hardly a day away from Christmas eve celebrations in Kenya, the capital city of Nairobi was pounded by a rain storm for a good 20 minutes after which, there were reports of uprooted trees which had fallen on vehicles killing people and on houses. The 20-minute disruption blocked roads and blew up electricity transmitters, causing many Kenyans to go without electricity and associated Christmas celebrations and even carols. For many households, no electricity for two days meant food beginning to go bad and no internet for those who wished to send Season’s greetings, or just to go on working.
11
Talley, Nicholas J. „A prize, an award and Christmas crackers: season's greetings from the MJA“. Medical Journal of Australia 205, Nr. 11 (Dezember 2016): 494–95. http://dx.doi.org/10.5694/mja16.01218.
Der volle Inhalt der Quelle
12
Bullock, Katherine. „Editorial“. American Journal of Islam and Society 24, Nr. 2 (01.04.2007): i—vi. http://dx.doi.org/10.35632/ajis.v24i2.1546.
Der volle Inhalt der QuelleAnnotation:
This issue was put together as we moved into a new year (according to theGregorian calendar, that is). This year, the New Year holiday coincided withthe hajj and Eid al-Adha (Day of Sacrifice) celebrations. That such importantMuslim celebrations closely followed Hannukah and Christmas was awonderful reminder of the benefits and importance of interfaith harmonyand mutual understanding. Though each holy day has a slightly differentfocus – Hannukah commemorates the Temple’s rededication and the miracleof the burning oil, Christmas celebrates Jesus’ (pbuh) birth, and Eid al-Adha commemorates Prophet Ibrahim’s (pbuh) obedience to God (swt) byshowing his willingness to sacrifice his son Ismail (pbuh) – each event consistsof a joyous string of rituals that bring families and congregationstogether. To borrow a metaphor from mathematics, inside each concentriccircle (the faith) there was peace, joy, and family happiness. And sincethese circles overlapped in time, it was a wonderful chance to share whatwas going on in one circle with those in the other circles – overlapping concentriccircles.In many places, interfaith groups took advantage of this overlap. But asmost people are not involved in interfaith groups, the positive potential ofgood interfaith relations was cancelled by dissension over seemingly trivialmatters: whether to wish people “Merry Christmas,” to call the schoolvacation the “Christmas” or the “winter” holidays, and to call the pine treeserected in public squares “Christmas trees.”A wide-ranging and very public debate over whether a store employeeshould say “Merry Christmas” to a customer becomes a flashpoint of tension,because a society lives out its traditions in these customary greetings,practices, and terminologies. In addition, the traditions it chooses to honorconnect adults to their childhood and their ancestors. These small traditionsembody (or at least are thought to embody) an essential identity, values thata society holds dear. So even though for many people Christmas has lost itsreligious significance, its celebratory aspect remains salient. Although manyobservant Christians feel offended by this holiday’s growing materialism,nevertheless at this time of year, both religious and non-religious peoplecome together and experience a sense of unity and togetherness ...
13
Ezhova, O. F. „Representation of Christmas Praises of Russian Lipovans of Romania on the Internet“. Concept: philosophy, religion, culture 7, Nr. 3 (30.09.2023): 39–51. http://dx.doi.org/10.24833/2541-8831-2023-3-27-39-51.
Der volle Inhalt der QuelleAnnotation:
This article is the first attempt to study the representations of Christmas slavleniya (praises) of the Russian Lipovans of Romania on social networks. The Russian Lipovans of Romania are a community of Russian Old Believers living on the territory of Romania mainly in the regions of Dobruja and Tulcea. Lipovans have cultural peculiarities, specific customs, and practices, one of which is Christmas glorification, consisting of singing fragments of the Christmas Church Service of the Old Believers. A similar custom is also observed among the Russian Old Believers of Moldova and Ukraine. Currently, members of the Russian Lipovans community of Romania have been recording the praises taking place in homes or public places on video and posting them on social networks and on various Internet platforms. The relevance of the topic is related to the need to study the impact of new technologies on the maintenance and distribution of traditional culture, which is especially important for small communities. The purpose of the article is to highlight and analyze the characteristic features of the representation of Christmas greetings of the Lipovans of Romania on the Internet. Accordingly, the following tasks have been identified: 1) consider the influence of historical circumstances on the formation of traditional culture of Christmas celebrations by the Old Believers of Romania; 2) collect and describe examples of the representation of Christmas praises of the Russian Lipovans of Romania on the Internet and analyze the specifics and the socio-cultural context of their existence; 3) highlight the key features of this practice compared to similar customs of the Old Believers of Moldova and Ukraine. The research methodology was compiled by a comprehensive cultural approach based on the use of historical-genetic, hermeneutic, and comparative-analytical methods, as well as cyberethnography approaches. The study has found that the Russian Lipovans of Romania living in a different ethnic and confessional environment actively represent on their pages in social networks and private channels on YouTube the tradition of Christmas praises that exists in their community, which partly contributes to its reproduction and reconstruction. The results have enabled the author to conclude that the praises of the Lipovans of Romania, colindă, should not be confused with Christmas carols as they closely follow the canon and represent both a well-preserved variation of home worship and a specific practice of communication.
14
Kurnia Ramadhani, Lingga, und Bajeng Nurul Widyaningrum. „Analysis Sentiment to Religious Based Issues Netizen Comments on President Jokowi 's Instagram using the Naive Bayes Classifier Method“. Jurnal Inotera 9, Nr. 1 (05.02.2024): 59–66. http://dx.doi.org/10.31572/inotera.vol9.iss1.2024.id296.
Der volle Inhalt der QuelleAnnotation:
The presence of Instagram is one of the most popular social media platforms. Make people make a habit of posting photo and video content. In this way, Instagram can become a source of public opinion and sentiment data, which data can be used for social studies. Social studies is still a crucial issue for countries today, including Indonesia, is a matter of religion. Apart from problems regarding religion, public sentiment can be researched from Instagram. The sentiment dataset related to religion is taken from public comments from President Joko Widodo's content regarding Merry Christmas Greetings and Visits to Churches. The analysis system will use sentiment analysis using a method from machine learning, namely the naive Bayes classifier to determine positive & negative sentiments. The comment dataset is 2,600 in which the positive and negative sentiment class datasets are determined manually by experts in the field of linguistics or communication totaling 1,309 to be used as training data. the results of testing the Naïve Bayes classifier training data with a total of 1309 obtained an accuracy prediction of 97.63% and test data where positive & negative sentiment classes had not been determined before hand amounted to 1291 in sentiment analysis obtained positive sentiment 70.56% & negative sentiment 29.44%.
15
Danilovich, Nastassia. „Calendar-song tradition of Middle Shchara in the context of the ethnographical borderland“. Ethnomusic 14, Nr. 1 (2018): 74–86. http://dx.doi.org/10.33398/2523-4846-2018-14-74-86.
Der volle Inhalt der QuelleAnnotation:
The article considers a calendar-song tradition of Middle Shchara – an ethnocultural area, located at the crossborder region of the Western and Central Polesye, Belarusian Ponemon’e and Central Belarus. Ethnomusicological field research recordings of the Belarusian State Academy of Music to Lyahovichskij (1982 – headed by V. Soltan, 1993 – headed by L. Kostyukovets), Ivatsevichi (2004 – head by T. Berkowitz), Baranovichi (2015 – headed by L. Barankiewicz) districts, Brest region, were mainly used for typological research. The correspondence were found in the winter repertoire of Middle Shchara between the existence of the old Kaliada tunes as well as clearly defined Kaliada game type “Goat” tunes. Notably children's round dance-games are used as Kaliada (Christmas) and Spring games. Valachobny tunes were used not only as a part of Vyalikdzien (Easter) greetings but also as general Spring and St. George's tunes. The existence of special “Yurovy” (St. George?s Day) round dance tune were discovered in the Middle Shchara locus. The special unique performing manner of local midsummer (Kupala) tunes were elaborated. The notable tinge of style of this region are Stippling fixations and variety of reaping tunes with interweaving manifestations song styles of Polesye and Ponemon’e. The Middle Shchara autumn repertoire, is elaborated as of notable accordance to the time of harvesting of flax songs of love or family domestic subjects. Peculiarities of the calendar-song tradition of Middle Shchara described as pertaining of the ethnoregional borderland, which is manifested in combination of attributes not only of Polesye (Western, Central and even the East) and Ponemon’e, but also the Central Belarusian song areals.
16
Danilovich, Nastassia. „Calendar-song tradition of Middle Shchara in the context of the ethnographical borderland“. Ethnomusic 14, Nr. 1 (2018): 74–86. http://dx.doi.org/10.33398/2523-4846-2018-14-1-74-86.
Der volle Inhalt der QuelleAnnotation:
The article considers a calendar-song tradition of Middle Shchara – an ethnocultural area, located at the crossborder region of the Western and Central Polesye, Belarusian Ponemon’e and Central Belarus. Ethnomusicological field research recordings of the Belarusian State Academy of Music to Lyahovichskij (1982 – headed by V. Soltan, 1993 – headed by L. Kostyukovets), Ivatsevichi (2004 – head by T. Berkowitz), Baranovichi (2015 – headed by L. Barankiewicz) districts, Brest region, were mainly used for typological research. The correspondence were found in the winter repertoire of Middle Shchara between the existence of the old Kaliada tunes as well as clearly defined Kaliada game type “Goat” tunes. Notably children's round dance-games are used as Kaliada (Christmas) and Spring games. Valachobny tunes were used not only as a part of Vyalikdzien (Easter) greetings but also as general Spring and St. George's tunes. The existence of special “Yurovy” (St. George?s Day) round dance tune were discovered in the Middle Shchara locus. The special unique performing manner of local midsummer (Kupala) tunes were elaborated. The notable tinge of style of this region are Stippling fixations and variety of reaping tunes with interweaving manifestations song styles of Polesye and Ponemon’e. The Middle Shchara autumn repertoire, is elaborated as of notable accordance to the time of harvesting of flax songs of love or family domestic subjects. Peculiarities of the calendar-song tradition of Middle Shchara described as pertaining of the ethnoregional borderland, which is manifested in combination of attributes not only of Polesye (Western, Central and even the East) and Ponemon’e, but also the Central Belarusian song areals.
17
Chesterton, Frances, und Gilbert Chesterton. „A Christmas Greeting“. Chesterton Review 49, Nr. 3 (2023): 312–13. http://dx.doi.org/10.5840/chesterton2023493/451.
Der volle Inhalt der Quelle
18
Arrington, Aminta. „Reimagining Discipleship: The Lisu Life–Rhythm of Shared Christian Practices“. International Bulletin of Mission Research 42, Nr. 3 (08.01.2018): 220–28. http://dx.doi.org/10.1177/2396939317750550.
Der volle Inhalt der QuelleAnnotation:
The Lisu people of southwest China have reimagined Christian discipleship to emphasize various shared practices. Lisu Christian practices, such as singing hymns together, attending Christian festivals, abstaining from smoking and drinking alcohol, interceding for one another in prayer, and greeting one another with the traditional salutation and handshake, are less personal and more communal, less inward and more outward, less emotional and more embodied. Embedded in every practice are meaning, significance, and worldview; the practices are not empty. This article shows how Lisu Christians have transformed their faith into a life rhythm of practice–oriented discipleship appropriate for the agrarian context of this communal people.
19
Ajayi, Michael T. „Generic structure potential analysis of Christian street evangelism in Southwestern Nigeria“. Inkanyiso 12, Nr. 2 (30.11.2020): 13. http://dx.doi.org/10.4102/ink.v12i2.39.
Der volle Inhalt der QuelleAnnotation:
Christian street evangelism is one of the Bible-based doctrinal practices found among Nigerian Christians, especially in Southwestern Nigeria. Studies have examined language use in Christian activities, including sermons in church services, at funerals and in marriage ceremonies. However, no scholarly attention has been paid to a linguistic description of language use in Christian street evangelism, which, although sit hares some features with other contexts of Christian activities, manifests some elements that characteristically define it within the series of Christian evangelistic activities. This study, therefore, is a generic structural potential analysis of Christian street evangelism in Southwestern Nigeria. Data were gathered using ethnographic techniques. Data comprised fifteen observed street evangelism activities randomly sampled in different cities in Southwestern Nigeria. Data were subjected to discourse analysis within the purview of Halliday and Hassan’s (1985) Generic Structure Potential (GSP) theory. Findings reveal Christian street evangelism features five obligatory elements: songs, greetings, sermon, prayer and finis; and three optional elements: declaration of purpose, call for confession, and welcome to the fold.
20
Ruslan, Mohammad. „Legalitas Ucapan Selamat Natal Bagi Umat Islam Studi Kritis Terhadap Pemikiran Quraish Shihab Dalam Tafsir Al-Misbah“. El-Furqania : Jurnal Ushuluddin dan Ilmu-Ilmu Keislaman 8, Nr. 01 (26.02.2022): 81–104. http://dx.doi.org/10.54625/elfurqania.v8i01.5533.
Der volle Inhalt der QuelleAnnotation:
Legality Derived from the word "legal" which means legal, valid according to law. While legality itself is legitimacy, legality. So "Legality" can be interpreted as a legitimacy or validity of a law based on State Law or the ideological source of a group. M. Quraish Shihab's interpretation process in legalizing the "Merry Christmas" greeting using QS. Maryam 33 through several methods including, using "Dalalah Lafadz 'Am, Syaddud dzaraI', and the rules of Maqashidul Lafdzi fiqh 'Ala Niatil Lafidz". With the latter method he interprets who is allowed or not to say "Merry Christmas". Like other contemporary commentators in interpreting the Qur'an, he also considers harmony and harmony between religious communities. None of the classical and contemporary scholars have stated that it is permissible to say "Merry Christmas" by saying that it has been approved by Al-Qur'an. The Qur'an is even recommended using the QS argument. Maryam verse 33 as used by M. Quraish Shihab in legalizing the saying. Ulama' who allow it only consider this as a form of "Mujamalah and Muhasanah" only. Because it is seen from the interpretation of the verse that none of the scholars interprets that the verse is a verse that approves the greeting of Merry Christmas, and also by looking at the history of the "Christmas" celebration.
Keywords: Legality, Merry Christmas, Muslim
21
Esposito, John L. „Greetings from the center for Muslim‐Christian understanding“. Islam and Christian–Muslim Relations 8, Nr. 1 (März 1997): 5. http://dx.doi.org/10.1080/09596419708721101.
Der volle Inhalt der Quelle
22
Bachmann, Michael. „Identität bei Paulus: Beobachtungen am Galaterbrief“. New Testament Studies 58, Nr. 4 (11.09.2012): 571–97. http://dx.doi.org/10.1017/s0028688512000148.
Der volle Inhalt der QuelleAnnotation:
In the discussion of ‘identity’ in Paul's writings, the question whether the apostle holds to a view of salvation history is a controversial matter. The most important aspects of ‘identity’ play a part, however, in Galatians: namely the individual, the social, the mental and the habitual. In 1.6–2.14 the letter discusses a transformation in the life of the author; in 2.15–21 this is the case for Jewish (Christian) persons and in 3.1–6.17 for non-Jewish (Christian) ones. To be sure, the law is thereby relativized (see the enthymeme in 2.14b). The circumcision commandment should not to be forced upon non-Jewish (Christian) persons (see 5.2–6), because salvation is not mediated by ργα νόμου. After joining Christ (cf. 2.20; 3.18, 25; 4.7: οὐκτι), according to Paul, one has to take heed of the danger of a relapse, thus falling behind this event (cf. 2.18; 4.9b; 5.1: restitutive πάλιν). Furthermore, the apostle expects, astonishingly enough, a habitus of the addressees conforming to the law (see 5.14, 23b; 6.2). And the ‘Israel of God’ (compare especially Ps 127[128].6; 4QMMT C31–32; PapMur 42.7) even receives a peace greeting in 6.16. This view probably stands contrary to many exegetical expectations (due to the [purely] non-Jewish identities of Christians through many centuries).
23
Hurtado, Larry W. „Greetings in the Lord: Early Christians and the Oxyrhynchus Papyri“. Catholic Historical Review 96, Nr. 1 (2010): 89–91. http://dx.doi.org/10.1353/cat.0.0644.
Der volle Inhalt der Quelle
24
Leal, Melanio. „Contextualizing Laudato si in the Philippines: Environmental Problem in Purok 1A, Hapay na Mangga, Barangay Dolores, Taytay, Rizal“. Bedan Research Journal 4, Nr. 1 (30.04.2019): 176–90. http://dx.doi.org/10.58870/berj.v4i1.9.
Der volle Inhalt der QuelleAnnotation:
Laudato si (2015) is a landmark encyclical in the teachings of the Catholic Church concerning the environment. While the Church has issued encyclicals before on social teaching, and briefly mentioned the environment in previous encyclicals, this is the first time that social teaching has been put deeply into the context of an encyclical devoted primarily to the environment. This calls for a reassessment of the peoples’ perceptions on how they care for the environment in the Philippine context. A case study was conducted in a rural area near Metro Manila in the Province of Rizal. This paper reports the views of 47 respondents (N=47) from Purok 1A, Hapay na Mangga, Barangay Dolores, Taytay, Rizal, Philippines, aged from 18 to 60 years old. The Descriptive results of statistics and thematic analyses of respondents’ responses were based on the Care for the Environment Scale (CES) developed by the researcher in this study. The CES revealed significant differences in the perceptions of the respondents about how they care for their environment. This case study illustrates how this research can be used to inform all the people to initiate programs based on the ethics of care and the encyclical Laudato si. References Boyce, C., & Neale, P. (2006). Conducting in-depth interviews: A guide for designing and conducting in-depth interviews for evaluationinput. Retrieved on January 12, 2019, from http://www2.pathfinder.org/site/DocServer/m_e_tool_series_indepth_interviews.pdfCaritas Internationalis. (2009). Climate justice: Seeking a global ethic. Vatican City: Caritas Internationalis Press.Cobb Jr., J. B., & Caster, I. (eds.). 2015. For our common home: Processrelational responses to Laudato si’. Anoka, MN: Process Century Press.Cuomo, Ch. (2011). Climate change, vulnerability, and responsibility. Hypatia, 26: 690–714.Das, J. and B.C. Acharya, 2003. Hydrology and assessment of lotic water quality in Cuttack city, India. Water, Air, Soil Pollut., 150: 163-175. DOI: 10.1023/A:1026193514875Henson, R. (2006). The Rough Guide to Climate Change. London: Rough Guides Ltd.Leedy, P. D., & Ormrod, J. E. (2010). Practical research: Planning and design (9th ed.). Upper Saddle River, NJ: Merrill, PearsonEducation, Inc.Lonergan, B. (1971). Insight and method in theology. Toronto: Toronto University Press.Pontifical Council for Justice and Peace. (2004). Compendium of the social doctrine of the church. Vatican City: Libreria EditriceVaticana.Pope Paul VI. (1967). Encyclical Letter Populorum Progressio.26 March. Vatican City: Libreria Editrice Vaticana.Pope Paul VI. (1976). Message for the 1977 World Day of Peace. Vatican City: Libreria Editrice Vaticana.Pope John Paul II. (1990). Peace with God the creator, Peace with all of creation. Message for the World Day of Peace.1 January.Vatican City: Libreria Editrice Vaticana.Pope Benedict XVI. (2009). Encyclical Letter Caritas in Veritate. 29 June. Vatican City: Libreria Editrice Vaticana.Pope Benedict XVI. (2010). If you want to cultivate peace, protect creation. Message for the 2010 World Day of Peace.1 January.Vatican City: Libreria Editrice Vaticana.Pope Francis. (2015a). Encyclical Letter Laudato si’: On care for our common home. 24 May. Vatican City: Libreria Editrice VaticanaPope Francis. (2015b). Presentation of the christmas greetings to the Roman Curia. 21 December. Vatican City: Libreria Editrice Vaticana.Sandler, R. (2005). Introduction: Environmental virtue ethics. In Sandler, R., Ph. Cafaro (eds.) Environmental Virtues Ethics(pp. 1–14).Lanham, MD:Rowman & Littlefield.Sarantakos, S. (2013). Social research (2nd ed.). Australia: Macmillan Education.Schaeffer, F.A. (1970). Pollution and the death of man: The Christian view of ecology. Wheaton, IL: Tyndale House.Whyte, Kyle Powys and Chris Cuomo. (2017). Ethics of caring in environmental ethics: Indigenous and feminist philosophies” inThe Oxford Handbook of Environmental Ethics. Stephen M. Gardiner and Allen Thompson (eds.) DOI: 10.1093/oxfordhb/9780199941339.013.2 Yisa, J. and T. Jimoh, 2010. Analytical studies on water quality index of river landzu. Am. J. Applied Sci., 7: 453-458. DOI:10.3844/ajassp.2010.453.458Yu, L. and N.N.B. Salvador, 2005. Modelling water quality in rivers. Am. J. Applied Sci., 2: 881-886. DOI: 10.3844/ajassp.2005.881.886
25
Ferdian, Linda, und Yari Dwikurnaningsih. „Evaluasi Program Pendidikan Karakter di Sekolah Kristen“. Jurnal Manajemen dan Supervisi Pendidikan 5, Nr. 1 (01.12.2021): 1. http://dx.doi.org/10.17977/um025v5i12020p275.
Der volle Inhalt der QuelleAnnotation:
Abstract : The purpose of this study was to evaluate the context, input, process, and product of the character education program at the Kanaan Christian School Semarang. The results showed: (1) Context, Kanaan Christian School Semarang really needs a character education program; (2) Input, character education at the Kanaan Christian School Semarang refers to the School's Vision and Mission and also the 2013 Curriculum (K-13); (3) The process, the implementation of the character education program at the Kanaan Christian School Semarang, the teacher carries out the learning according to the lesson plans that have been made, by adding character education values that are adjusted to the topics contained in basic competencies; (4) Products, the results of the character education program at the Kanaan Christian School Semarang, namely the presence of 5S culture (Greetings, Smiles, Greetings, Polite and Courtesy) and through the character assessment form. Overall, the character education program at the Kanaan Christian School Semarang has fulfilled the program objectives that have been previously set.Abstrak: Tujuan penelitian ini adalah mengevaluasi konteks, masukan, proses, dan produk program pendidikan karakter di Sekolah Kristen Kanaan Semarang. Hasil penelitian menunjukkan: (1) Konteks, Sekolah Kristen Kanaan Semarang sangat membutuhkan program pendidikan karakter; (2) Input, pendidikan karakter di Sekolah Kristen Kanaan Semarang mengacu pada Visi dan Misi Sekolah serta Kurikulum 2013 (K-13); (3) Proses, pelaksanaan program pendidikan karakter di Sekolah Kristen Kanaan Semarang, guru melaksanakan pembelajaran sesuai RPP yang telah dibuat, dengan menambahkan nilai-nilai pendidikan karakter yang disesuaikan dengan topik yang terdapat pada materi pokok. kompetensi; (4) Produk, hasil program pendidikan karakter di Sekolah Kristen Kanaan Semarang yaitu adanya budaya 5S (Salam, Senyum, Salam, Sopan dan Sopan) dan melalui formulir penilaian karakter. Secara keseluruhan, program pendidikan karakter di Sekolah Kristen Kanaan Semarang telah memenuhi tujuan program yang telah ditetapkan sebelumnya.
26
Escobar, Samuel. „Refugees: A New Testament Perspective“. Transformation: An International Journal of Holistic Mission Studies 35, Nr. 2 (April 2018): 102–8. http://dx.doi.org/10.1177/0265378818782269.
Der volle Inhalt der QuelleAnnotation:
This study builds an argument for ‘embrace’ as an adequate Christian response to the refugee crisis. Against the ‘church as homogenous unit’ missiological theory of Donald McGavran and Peter Wagner, the author argues that the list of greetings in Romans 16 proves that at least some of the house churches in Rome were mixed – migrants of different backgrounds living together. Thus Paul’s exhortation to welcome one another.
27
De’Ath, Leslie. „Paul Nordoff’s Songs, Performed by the Composer“. Journal of Singing 79, Nr. 3 (30.12.2022): 351–58. http://dx.doi.org/10.53830/gapx3064.
Der volle Inhalt der QuelleAnnotation:
The American composer, Paul Nordoff, set 37 of E.E. Cummings poems to music. Fourteen of these he recorded himself, as both singer and pianist, twelve as a private 1961 Christmas greeting to a close colleague, and two more in 1972. This article explores those recordings in some detail. Audio files accompany the article, available on the NATS Multimedia website, along with modern studio recordings of ten of the songs.
28
Zuairiyah, Haynun Natul, und Intan Sari Ramdhani. „Locutionary, Illocutionary, and Perlocutionary Speech Acts in the Comment Column of Instagram Account @jokowi“. JETISH: Journal of Education Technology Information Social Sciences and Health 2, Nr. 1 (19.03.2023): 55–60. http://dx.doi.org/10.57235/jetish.v2i1.287.
Der volle Inhalt der QuelleAnnotation:
Every day humans interact as social beings to survive. Language is a communication tool in every human interaction. Currently communication is supported by many kinds of social media so that communication takes place quickly and can be done with anyone. One of the social media that is widely used in Indonesia is Instagram. Instagram is a social media used to upload and share photos and videos of its users. On every video and photo upload, users can add text which is usually called a caption and can provide feedback on an upload via comments. Through these two features speech occurs. Speech acts have three types, namely locutionary, illocutionary, and perlocutionary. This research uses descriptive qualitative method. The source of the data in this study was obtained from uploading greeting posters to the Instagram account @jokowi. Based on the research that has been done, 15 utterances were found in the three greeting poster uploads, namely, Mother's Day, Christmas, and New Year 2023 greeting posters. Based on the findings, the utterances most commonly found are illocutionary speech acts. This is due to the many comments that instruct the reader to follow something according to the story.
29
Yarmarkina, Galina M. „Этикетные формулы как этнолингвистические компоненты оригинальных и переводных калмыцких деловых текстов XVIII в. (на материале писем хана Аюки и их русских переводов 1714–1715 гг.)“. Oriental Studies 14, Nr. 5 (30.12.2021): 1102–10. http://dx.doi.org/10.22162/2619-0990-2021-57-5-1102-1110.
Der volle Inhalt der QuelleAnnotation:
Introduction. Kalmyk official texts of the 18th century and their parallel translations into Russian are, in the author’s opinion, ethnolinguistic sources, rich in culturally marked linguistic means. So far, initial formulas in Kalmyk official letters of the period and their Russian translations have not been studied in a comparative mode. The article aims to analyze etiquette formulas of Khan Ayuka’s letters as ethnolinguistic components, comparing them with their Russian translations. Materials and methods. The sources for the research were Kalmyk Khan’s letters of 1714–1715, kept in the Russian State Archives of Ancient Acts and in the National Archives of the Republic of Kalmykia. To identify translation strategies, both simultaneous and diachronic Russian translations of the material are used. The research involves descriptive, comparative-contrastive methods, as well as the method of contextual analysis. Conclusions. Comparative analysis of the original and translated texts indicated some differences in the traditions of greeting in the cultures in question, which are reflected in official writing. The translated texts are characterized by greater variability of linguistic means influencing the modality of etiquette statements: e. g. the addressee’s and addresser’s names may be added or deleted, ethnolinguistically marked language may be introduced, when components associated with the traditions of Buddhism were excluded or replaced with those associated with the Christian worldview. Depending on the addressee, his status, and the nature of official relationship of correspondents, the character of the etiquette formulas and greetings changes, too: the higher is the addressee’s status, the more complex is the syntactic aspect of etiquette formulas and the greater is the portion of lexical items of an elevated, loftier style used in translations. Of relevance is also the sequence of etiquette formulas in official correspondence, changes in the sequence marking the status of the addressee as well.
30
Semchynskiy, K. „Peace and Paradise: Searching for Identity“. Ukrainian Religious Studies, Nr. 25 (27.12.2002): 48–55. http://dx.doi.org/10.32420/2003.25.1426.
Der volle Inhalt der QuelleAnnotation:
The concept of "peace" from a religious point of view is complex and multifaceted. On the one hand, "peace" is a state of affairs opposite to that of war; on the other, it is a certain state of mind, characterized by calmness and lack of anxiety, a grace bestowed. All the world's religions give special meaning to this concept and use it to express their best wishes. Greetings from Jews, Christians, and Muslims sound like "peace to you", Christians wishing each other peace during worship ("Peace be with you"). "Peace" is desirable both in real earthly life and in another, better world, represented in these religions as "paradise", the heaven of heavens, the kingdom of God, various degrees of heaven (seventh heaven, virgin heaven).
31
Øhrgaard, Per. „Et naivt forsøg på forståelse – dansk samling og Tyskland“. Folia Scandinavica Posnaniensia 19, Nr. 1 (01.06.2016): 171–82. http://dx.doi.org/10.1515/fsp-2016-0012.
Der volle Inhalt der QuelleAnnotation:
Abstract In the 1930s, one of several small anti-parliamentarian, more or less authoritarian movements in Denmark was “Dansk Samling” (Danish Unity, see note 3), by its critics labeled as fascist or even nazi, in its self-understanding above all Christian and national and thus strongly opposed to any import of German ideology. In 1938, some of its members attended a meeting in Lübeck, and later that same year the movement’s periodical published “greetings to Germany” - a rather naive attempt at reaching a dialogue, but still without giving in on crucial matters.
32
Holmes, Michael W. „Greetings in the Lord: Early Christians and the Oxyrhynchus Papyri - By AnneMarie Luijendijk“. Religious Studies Review 36, Nr. 3 (22.09.2010): 223. http://dx.doi.org/10.1111/j.1748-0922.2010.01448_1.x.
Der volle Inhalt der Quelle
33
Rowlandson, Jane. „Greetings in the Lord. Early Christians and the Oxyrhynchus Papyri (review)“. Journal of Early Christian Studies 18, Nr. 1 (2010): 150–52. http://dx.doi.org/10.1353/earl.0.0300.
Der volle Inhalt der Quelle
34
Anderson Ndolu, Maya Malau, Novida Dwici Yuanri Manik und Iswahyudi Iswahyudi. „Peran Guru Pendidikan Agama Kristen Dalam Pembentukan Karakter Siswa Menurut H.A.R. Tilaar“. Indonesia Journal of Religious 5, Nr. 1 (27.10.2022): 51–62. http://dx.doi.org/10.46362/ijr.v5i1.14.
Der volle Inhalt der QuelleAnnotation:
Christian religious education has a goal, namely, to enable people to live as Christians, namely, to live according to the Christian faith. The role of Christian religious educators is to lead people out of darkness into the Kingdom of God in Jesus. In the scriptures we find a vision of God's own plan for all mankind and creation, greetings to which Jesus the great teacher teaches His good news. It is hoped that Christian religious education teachers can carry out their duties with a sense of responsibility in accordance with educational goals and create a generation that has noble character, is responsible and has the character of Christ. The role of this Christian religious education teacher also raises a big theme in character education written by the nation's educator H.A.R. Tilaar who provides character education to strengthen the character of local culture. The purpose of this study was to determine the extent of the role of Christian religious education teachers in shaping the character of students according to H.A.R. Tilaar. Christian teachers form good characters to live in God. Living in God is not just an outward appearance, but living in God through living characters, works and thoughts that lead to God's words. The implication of a character who loves God is directly related to the character-building role of Christian education. Pendidikan agama Kristen memiliki tujuan yaitu untuk memampukan orang-orang hidup sebagai umat Kristen, yakni hidup sesuai iman Kristen. Peran pendidik agama Kristen adalah untuk menuntun orang-orang keluar dari kegelapan menuju Kerajaan Allah di dalam Yesus. Dalam kitab suci kita mendapatkan visi rencana Allah sendiri bagi seluruh manusia dan ciptaan, salam kesinambungannya Yesus sang guru agung mengajarkan kabar baik-Nya. Diharapkan guru pendidikan agama Kristen mampu melaksanakan tugasnya dengan rasa tanggung jawab sesuai dengan tujuan pendidikan dan menciptakan generasi yang berakhlak mulia, bertanggungjawab dan memiliki karakter Kristus. Peran guru pendidikan agama Kristen ini juga mengangkat tema besar dalam pendidikan karakter yang dituliskan oleh pendidik bangsa H.A.R. Tilaar yang memberikan pendidikan karakter menguatkan karakter budaya lokal. Tujuan penelitian ini adalah untuk mengetahui sejauh mana peran guru pendidikan agama Kristen dalam pembentukan karakter peserta didik menurut H.A.R. Tilaar. Guru Kristen membentuk karakter yang baik untuk hidup dalam Tuhan. Hidup dalam Tuhan bukan hanya sekadar penampakan luar, tetapi hidup dalam Tuhan melalui karakter hidup, karya serta pemikiran yang mengarah pada firman Tuhan. Implikasi dari karakter yang mengasihi Tuhan secara langsung terkait pada peran membangun karakter dari pendidikan Kristen.
35
Standhartinger, Angela. „Greetings from Prison and Greetings from Caesar’s House (Philippians 4.22): A Reconsideration of an Enigmatic Greek Expression in the Light of the Context and Setting of Philippians“. Journal for the Study of the New Testament 43, Nr. 4 (29.01.2021): 468–84. http://dx.doi.org/10.1177/0142064x21989660.
Der volle Inhalt der QuelleAnnotation:
The Greek expression οἱ ἐκ τῆς Καίσαρος οἰκίας in Phil. 4.22 is unique. Late antique interpreters identified the group with the imperial court or immediate imperial family. In the nineteenth century, however, Ferdinand Christian Baur was skeptical that the historical Paul preached to Nero’s family and therefore counted Philippians among the post-Pauline pseudepigraphical letters. Against this radical historical-critical approach, Joseph Barber Lightfoot and Adolf Deissmann developed their influential hypothesis: οἰκία Καίσαρος ‘represents’ the Latin familia Caesaris – that is, the whole of the imperial household, including all slaves. However, because there is no technical Latin term familia Caesaris in antiquity, οἱ ἐκ τῆς Καίσαρος οἰκίας cannot mean imperial slaves and freedpersons. Instead, I argue that the expression is a spontaneously coined code, a creative metaphor reflecting the conditions of a prisoner in an imperial prison in Ephesus. The saints from the house of Caesar are most likely Paul’s believing co-prisoners.
36
Kolіastruk, Olha, und Oleksandr Koliastruk. „Soviet Political Rituals and Daily Practices“. Scientific Papers of the Vinnytsia Mykhailo Kotsyiubynskyi State Pedagogical University. Series: History, Nr. 34 (2020): 69–74. http://dx.doi.org/10.31652/2411-2143-2020-34-69-74.
Der volle Inhalt der QuelleAnnotation:
The purpose of this article is the analysis of the Soviet political rituals and daily practices that developed under their influence. The methodology of the research is based on the general and special historical methods of cognition of the past involving the methods of socio-cultural and political anthropology. The scientific novelty of the paper consists in the fact that the role of various Soviet political rituals in establishing of the norms and practices of the Soviet daily life has been analyzed for the first time and the influence of the Soviet ritual culture in the Soviet regime strengthening has been found. Mass calendar holidays-rituals (October Revolution Day, Workers’ Solidarity Day) not only marked a new era in the history, but also leveled the sacredness of the Christian cycle (Christmas – Easter). Evolution of the formal organization of the Soviet ritual (from staging-imitation through carnivalization to monumental narrativization) and improvement of its semantic content (nomination – sacralization – monumentalization – memorialization) have been traced. From the beginning, festive commemoration was meant to form the Soviet identity, design the collective past and set the framework of collective memory. Official rituals gradually penetrated into the daily life (family and friendly holiday feasts, house cleaning, novelties purchase and greeting cards). Conclusions. From the beginning, the Soviet rituals were a reliable ideological weapon, an instrument of the communist indoctrination of the country’s population. Political rituals played a major role in legitimization of the Bolsheviks power, became an effective means of communication with society, enabled its consolidation within the framework of the Soviet political canon, minimized the social conflicts, leveled open dissatisfaction with the governmental authorities and assisted in the formation of ideological unanimity. Along with repressive methods, the Soviet political rituals served to create new political reality, enabled its acceptance by the masses of people, formed consciousness, encouraged relevant political actions and practices of the daily life.
37
Willoughby, Jay. „Crossing Boundaries“. American Journal of Islam and Society 25, Nr. 4 (01.10.2008): 149–52. http://dx.doi.org/10.35632/ajis.v25i4.1447.
Der volle Inhalt der QuelleAnnotation:
On 24-25 October 2008, the thirty-seventh annual conference of theAssociation of Muslim Social Scientists of North America (AMSS) washeld at the Harvard Divinity School, thanks to the efforts of the late Dr.Louis Cantori (an AMSS board member) and the gracious support of DeanWilliam Graham. Given the expanding role of religion in American foreignpolicy and public life, the conference’s seven panels were structured aroundfinding common ground in a religiously pluralistic world, healing inter-religiousand intra-religious rifts, and using religion to promote (or at least mitigate)international conflicts.AliA. Mazrui (Binghamton University, andAMSS President) welcomedthe audience and spoke of how America, the world’s “first and only universalcountry,” has not always welcomed non-Anglo/non-Christian immigrants.He contended that the country might be in the process of accommodatingIslam, as witnessed by the Clinton administration’s hosting of iftar dinnersand the Bush administration’s extension of Ramadan greetings to the MuslimAmerican community ...
38
Klauck, Hans-Josef. „Epikurs Briefsammlung und POxy 76.5077“. Zeitschrift für die neutestamentliche Wissenschaft 110, Nr. 2 (01.08.2019): 266–76. http://dx.doi.org/10.1515/znw-2019-0015.
Der volle Inhalt der QuelleAnnotation:
Abstract Epicurus is well known as the letter writer par excellence among ancient philosophers. This is shown by examples from Alciphron, Diogenes Laertios, Seneca, and Plutarch. Additionally, the long list of partially preserved letters in the collections of fragments by Usener and Arrighetti is analyzed. These quotes demonstrate the use of letter collections originating with Epicurus and his first students. A new valuable testimony is provided by the publication in 2011 of POxy 5077. Its three fragments are clearly taken from a collection of letters of Epicurus. We find his name in a typical prescript: “Epicurus (to NN), greetings”. Leonteus and Mithres of the founding generation are mentioned. The copying of letters and the exchange of documents within the Epicurean community are fully on display. The little known shipwreck suffered by Epicurus is alluded to. All this is not without interest for students of early Christian letter collections.
39
Kuswandi, Yudi. „Do’a dalam Tradisi Agama-Agama“. Hanifiya: Jurnal Studi Agama-Agama 1, Nr. 1 (25.02.2019): 29–33. http://dx.doi.org/10.15575/hanifiya.v1i1.4259.
Der volle Inhalt der QuelleAnnotation:
This article describes that prayer is the peak expression in religion. The prayer is a primordial form that characterizes spiritualism. Spirituality is indeed a thing that cannot be separated from humans. Berdo'a is a spiritual communication between the servant's self and his Lord. Prayer is the privilege of speaking, greeting and pleading to the Almighty. Munajat is a privilege that belongs to humans, for that prayer should be well studied and applied to the side of human life, both Muslims, Christians, Jews, Buddhists, Hindus and other religions. With sincerity in studying prayer, it is hoped that people can communicate and relate to God correctly. So that it can solve all the problems that are being and will be faced.
40
Savelyeva, N. V. „Venedict Butorin, A Poet from Moscow: New Biographical Data and New Texts. Appendix. Venedict Butorin. A Christmas Greeting“. Russkaya Literatura 3 (2018): 121–40. http://dx.doi.org/10.31860/0131-6095-2018-3-121-140.
Der volle Inhalt der Quelle
41
Stern, Heidi. „Diskurse protestantischer Hebraisten der Frühen Neuzeit über jüdische Kommunikationsformeln“. Naharaim 15, Nr. 1 (24.05.2021): 115–46. http://dx.doi.org/10.1515/naha-2020-0002.
Der volle Inhalt der QuelleAnnotation:
Abstract The study addresses the issue of the Christian scholarly interest in the Hebrew language since the rise of Humanism. Though the main focus of that interest in Hebrew grammar and vocabulary was to get a better understanding of the “Old Testament”, the subsequent reformation fostered the notion that a better knowledge of both the Hebrew language and the Jewish culture, can promote the conversion of Jews to Christianity. The article inspects possible other underlying motives and discourses behind the translation of Hebrew and Old Yiddish blessings into Latin as the most important lingua sacra, taking into account twentieth century theories about power and hegemony by Michel Foucault and Antonio Gramsci. The study examines the chapter about Jewish greetings and blessings in the original dictionary Šemot Devarim – Nomenclatura Hebraica Autore Helia Levita (Isny, 1542) and the revised translation as Nomenclator Eliae Levitae Germani by Johannes Drusius and son (Franeker, 1652). Also included are transliterated editions of both texts, with translations.
42
Rutten, Gijsbert, und Marijke J. van der Wal. „Functions of epistolary formulae in Dutch letters from the seventeenth and eighteenth centuries“. Journal of Historical Pragmatics 13, Nr. 2 (02.07.2012): 173–201. http://dx.doi.org/10.1075/jhp.13.2.01rut.
Der volle Inhalt der QuelleAnnotation:
Wray (2002) distinguishes three main functions of formulaic language relating to processing, interaction and discourse marking. In this paper, we show that Wray’s analysis of the functions of formulaic language also applies to historical letter-writing in a corpus of seventeenth- and eighteenth-century Dutch letters. Discourse is marked with formulae indicating the text type or the text structure. Interaction is covered by intersubjective formulae communicating health, greetings, wishes for renewed contact, as well as Christian-ritual formulae. The processing function is operationalised in terms of literacy and writing experience, assuming that the use of prefabricated formulae reduces the writing effort. Therefore, we expect less-experienced letter-writers to use more formulae than more-experienced writers. We will show that less-experienced writers are indeed more likely to use epistolary formulae, and conclude that Wray’s “reduction of the speaker’s processing effort” in online speech production, also applies to written seventeenth- and eighteenth-century Dutch.
43
Förster, Hans. „Der Aufenthalt von Priska und Aquila in Ephesus und die juristischen Rahmenbedingungen ihrer Rückkehr nach Rom“. Zeitschrift für die neutestamentliche Wissenschaft 105, Nr. 2 (01.07.2014): 189–227. http://dx.doi.org/10.1515/znw-2014-0012.
Der volle Inhalt der QuelleAnnotation:
Abstract: The Book of Acts mentions a decree by Claudius which was instrumental in bringing Prisca and Aquila to Corinth (Acts 18,2) both of whom are greeted at the end of the letter to the Romans (Rom 16,3). It is commonly held that Prisca and Aquila could return to Rome only after Claudius had died and many of his decrees had been abolished. However, common legal practice in Rome seems to make it possible – if not even probable – that the decree mentioned in Acts was not acted on after order had been restored to the Jewish community in Rome. Thus, an earlier return is possible. In addition, Aquila is not greeted by Paul as a fellow of the same kin (συγγενής). This raises the question whether the greetings in the letter to the Romans can be used to deduce the composition of the Christian community in Rome with regard to the percentage of Jewish and Gentile members.
44
M. Hussein, Khalid. „The Representation of Islam in Alice Walker’s Everyday Use“. Arab World English Journal For Translation and Literary Studies 8, Nr. 1 (15.02.2024): 133–41. http://dx.doi.org/10.24093/awejtls/vol8no1.10.
Der volle Inhalt der QuelleAnnotation:
The present study explores the image of Islam as portrayed in Alice Walker’s Everyday Use. The study seeks to examine the nature of the interplay between Islam and the local community of the story in terms of the way fundamental Islam is received and accommodated within the context of conflicting worldviews. Walker’s Everyday Use unfolds, seamlessly, a portrait that captures the way Fundamental Islam is introduced and received, the Muslim community and its ethos, and the Muslim Individuals as torn between their commitment to Islamic tradition and the spell of trendy Black social movements to which they belong. Walker’s Everyday Use also sheds light on some threads of connection between Islam and Black Americans at the time. For all the clumsiness in his manner, ‘Hakim a barber’, the Black Muslim, remains committed to core Islamic values like offering traditional Islamic greetings of peace, abstaining from eating pork, and adopting the Islamic attitude of showing courtesy to women. Furthermore, the Muslim community in Walker’s Everyday Use is conjectured through the Christian narrator’s eyes as the epitome of African-American values of pride and empowerment.
45
Klassen, William. „The Sacred Kiss in the New Testament:An Example of Social Boundary Lines“. New Testament Studies 39, Nr. 1 (Januar 1993): 122–35. http://dx.doi.org/10.1017/s0028688500020324.
Der volle Inhalt der QuelleAnnotation:
The kiss is defined as the placing of the lips upon another's lips, another person or another thing as a mark of homage or affection. It is a common phenomenon in many religions, generally directed towards inanimate objects.Early Christian sources confine their descriptions and prescriptions of the kiss to a public greeting between two people. Its practice within the community raises two questions: where did it originate? and what function did it serve beyond strengthening the ties of affection that exist in the fellowship? The fact that the command to kiss appears four times in Paul and once in 1 Peter makes it necessary to ask why something as spontaneous as a kiss would need to be commanded. Finally we inquire into the specific meaning of the adjective ‘holy’ (Paul) or ‘love’ (Peter) when attached to the word kiss.
46
Jiharudin und Syaiful Mustofa. „Budaya Bakar Batu Sebagai Wujud Toleransi Masyarakat Papua“. Tsaqofah 20, Nr. 2 (31.12.2022): 89–100. http://dx.doi.org/10.32678/tsaqofah.v20i2.6772.
Der volle Inhalt der QuelleAnnotation:
Bakar Batu is an indigenous Papuan culture that aims to help alleviate problems. Its implementation is carried out through the stages of preparation, cooking, Christian spiritual ceremonies, and eating together. This study aims to describe the form of tolerance of the Papuan people in the culture of burning stones. The research method uses descriptive qualitative with a phenomenological model. The research was carried out in Sabron Sari Village with data collection techniques through interviews, observation, and documentation. The population of the study was about 200 participants who burned stones and the sample was 3 people who were on the organizing committee for burning stones. Data analysis was carried out through data reduction, description, and interpretation. The results show that tolerance in the stone-burning culture is displayed in the form of providing a special pool for Muslim guests and a special committee for the pool. There is also a form of tolerance in the form of freeing prayer based on the religion adopted and also the delivery of various greetings during the event. All of these forms are a form of mutual respect and appreciation between religious adherents or referred to as religious tolerance.
47
Upadhyay, Toya Nath. „Transculturation in Elizabeth Enslin's While the Gods Were Sleeping: Complexities and Connections“. Humanities and Social Sciences Journal 15, Nr. 1-2 (31.12.2023): 42–52. http://dx.doi.org/10.3126/hssj.v15i1-2.63737.
Der volle Inhalt der QuelleAnnotation:
This paper analyzes Elizabeth Enslin’s While the Gods Were Sleeping (2014) from the perspective of transculturation focusing on what transcultural constrictions the author experiences and how she thrashes those constrictions thereby developing transcultural connections. The author, an American PhD scholar in anthropology, falls in love to a Nepali man of a Brahman family with whom she travels a long way to Nepal for the field research for her PhD study. After marriage in a high caste Hindu family, she encounters heaps of cultural differences between her Christian culture and her family’s Hindu culture. From the very first greeting by the family to the attitudes towards marriage, pregnancy, menstruation, childbirth, caste and gender, she finds innumerable divergences from her culture. Accustomed to the Christian culture, she faces big challenges to adjust with the Hindu family and the society. However, she ultimately subdues the prevailing transcultural constrictions and builds transformational connections. The study argues that this has been possible due to the author’s anthropological knowledge that poignantly motivates her to interact with the host culture by actively involving in the transculturation process. For the analytical purpose, the study applies research concepts from cultural studies particularly focusing on the concept of transculturation as defined by the scholars Mary Louis Pratt and Wolfgang Welsch and others. Finally, the study expects to open a new avenue for the analysis of cultures in the contact zone.
48
Polk, Andrew. „“Unnecessary and Artificial Divisions:” Franklin Roosevelt's Quest for Religious and National Unity Leading Up to the Second World War“. Church History 82, Nr. 3 (30.08.2013): 667–77. http://dx.doi.org/10.1017/s0009640713000693.
Der volle Inhalt der QuelleAnnotation:
The letters were portrayed as a goodwill gesture toward the three more dominant religious traditions in America and, as far as President Franklin Roosevelt was concerned, the world. After being carefully constructed over the preceding weeks, they were held in strict secrecy until they were released to the media on December 24, 1939. Each was written to the leader of his respective religion: as president of Jewish Theological Seminary, Rabbi Cyrus Adler represented American Jews and George A. Buttrick, president of the Federal Council of Churches of Christ in America (FCC), received a letter on behalf of American Protestants, with the last letter going to Pope Pius XII, head of the Roman Catholic Church. Each letter was, at least ostensibly, a Christmas greeting. Roosevelt offered each man warm wishes and his hearty thanks for all that he had done for his people and the world. Yet Roosevelt also noted the fear and uncertainty of the time. War had again come to Europe and threatened to envelop the globe. It was the responsibility of all people of goodwill, Roosevelt argued, to come together in any way they could for the cause of peace. He hoped the three men, and those they represented, would put aside religious differences and join together for the common good.
49
Revington, Robert. „Bertrand Russell’s Unpublished Correspondence on C.S. Lewis’ Mere Christianity“. Journal of Inklings Studies 7, Nr. 2 (Oktober 2017): 71–85. http://dx.doi.org/10.3366/ink.2017.7.2.5.
Der volle Inhalt der QuelleAnnotation:
In April 1958, after reading C.S. Lewis's Mere Christianity, a woman from Manchester wrote a letter to the philosopher Bertrand Russell. After reading Lewis's book, the woman was deeply concerned that she would have to become a Christian, and so she asked Russell–one of the most prominent atheist intellectuals of the twentieth century–for advice. That letter began a correspondence of five letters (and one greeting card) between Russell and the woman. In his first response, Russell told the woman that ‘the whole idea of throwing away your life blindly as an imagined service to Christ is a form of glorifying masochism’. With the exception of one of Russell's letters, this complete correspondence has never been published, but it is available in the Bertrand Russell Archives. This study analyzes the contents of that fascinating correspondence and will compare Russell's and Lewis's attitudes on religious sacrifice. Using Lewis's own writings, it will be demonstrated that Lewis himself would not have agreed with Mrs Mound's extreme interpretation of his work, and would have had some sympathy with Russell's response.
50
Ewane, Emmanuella Ekwelle Esunge, Comfort Beyang Oben Ojongnkpot, Stephen Ambe Mforteh und Samuel Onuigbo. „Speech Acts and Communication Practices in Anglophone Cameroon Women Associations’ Interactions“. International Journal of English Language Studies 4, Nr. 4 (14.12.2022): 67–78. http://dx.doi.org/10.32996/ijels.2022.4.4.10.
Der volle Inhalt der QuelleAnnotation:
This study set out to explore the illocutionary forces of communicative acts and their functions in group interactions of some selected women associations from the Anglophone Regions of Cameroon. It also explored the extent to which the illocutionary acts used during groups events mirror women's communication practices. Through collective case design, with random and purposeful sampling techniques, non-participant observation, unstructured, open-ended interviews, audio recorded events of two categories of women associations (faith-based, consisting of Catholic Women’s Association and Christian Women Fellowship, and development-based, consisting of One Hand Cannot Tie a Bundle, Cameroon Gatsby Foundation and Biwon Self-Reliance Farmers’ and Traders’ Union) were explored through content analysis. The findings of this study reveal that interactions in Anglophone Cameroon women’s gatherings are not only geared towards the content of the talk but members’ feelings and welfare are also taken into consideration. Illocutionary acts such as invitations, requests and advice (directives), and greetings, offers, rejoicing and appreciations (expressives) were frequently used. However, threats and refusal (commissives), as well as complaints and criticisms (expressives), were equally used, especially in Development-Based events. These illocutionary acts were used to carry out mostly positive reactions and attempted answers to the interaction process, with minimal negative reactions and questions communicative acts, which indicate cooperation, connection, support, closeness and understanding.