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Zeitschriftenartikel zum Thema "Love Religious aspects Christianity":
1
Fatkhullin, R. A. „The Single Vector of the Social Orientation of Christianity and Islam“. Bulletin of Irkutsk State University. Series Political Science and Religion Studies 40 (2022): 114–24. http://dx.doi.org/10.26516/2073-3380.2022.40.114.
Annotation:
The relevance of the exploration is related to the study of a single vector of the social orientation of Christianity and Islam. On the example of the Holy Scriptures of the Bible and the Quran, the Catechism, the main collections of traditions from Muhammad, collected by al-Bukhari, Muslim, Abu Daud and others, the social concept of the Russian Orthodox Church, the social doctrine of Muslims, as well as historical practice, the closeness of both religions in relation to a person and society. This is also manifested in the commandments of Christianity, with the exception of the doctrinal aspect, since the concept of God in Christianity and Islam is different from each other and not identical. Identity is observed in those qualities, some of which a true believer should have: love for the transmitter of revelation, love for neighbor, love for enemies, humility, patience, righteousness, purity of heart, mercy, repentance, trust in the Lord, preservation of the world, etc. There is a similarity in those qualities that a believer must eradicate in himself: breaking an oath, lying, anger, arrogance, a passion for accumulation, etc. The identity of traditional values in Christianity and Islam is considered: the institution of traditional marriage, the equality of men and women, the dignity of motherhood, the attitude to children, the prohibition of abortion and homosexuality, the attitude to slavery, which was at the time of the emergence of Islam and the existence of Christianity, is separately mentioned. The conclusions emphasize that feelings of love and compassion, understanding of man as the crown of creation, spiritual and moral development and gaining transcendental experience are common to Christianity and Islam. This exploration will allow us to better study the Russian model of interfaith relations in building a constructive dialogue in the socio-cultural sphere and, if necessary, use it in countering the challenges of our time. It should be taken into account that the Abrahamic religions are characterized by the concept of religious exclusivity, which practically excludes tolerance in matters of dogma and worship, as well as recognition of other religions as equal to them, while this allows you to save the religions themselves from distortion.
2
Albab, Ananda Ulul. „Interpretasi Dialog Antar Agama Dalam Berbagai Prespektif“. Al-Mada: Jurnal Agama, Sosial, dan Budaya 2, Nr. 1 (14.02.2019): 22–34. http://dx.doi.org/10.31538/almada.v2i1.223.
Annotation:
Conflicts that occur between religious communities are often caused by small problems and misunderstandings of words or actions carried out between religious people. Though harmony is an important foundation in this nation. Therefore, dialogue is present to rebuild good relations between fellow believers. Not to look for differences then to harm it. But to look for differences that exist then embrace and love each other. Dialogue also functions to build relationships that are not only in one religion, but also outside the religion. So between Islam, Christianity, Catholicism, Buddhism, Hinduism and Confucianism can always communicate well. Remembering religion is indeed not to teach divisions but to lead every Ummah to uphold humanity. Although each religion is different in its teaching, but there are still the same aspects in terms of humanity, such as teaching love, compassion, sacrifice, mutual respect between others, giving selflessly, and many more good things taught by religion. The dialogue has different meanings and meanings depending on who interprets and gives his thoughts. It also depends on the background of the person who sparked an understanding of dialogue. In this article we will discuss dialogue according to the views of several religious leaders.
3
Abbott, William M. „Ruling Eldership in Civil War England, the Scottish Kirk, and Early New England: A Comparative Study of Secular and Spiritual Aspects“. Church History 75, Nr. 1 (März 2006): 38–68. http://dx.doi.org/10.1017/s0009640700088326.
Annotation:
Within early modern Christianity the idea of church government always entailed a basic contradiction. How could a spiritual body, devoted to Christ's teachings of love and forgiveness, exercise coercive authority? Given the widely accepted need of any sixteenth- or seventeenth-century government to enforce religiously based codes of behavior, churches and church officials were inevitably involved with the secular authorities in detecting and judging offenders. Inasmuch as such judgment had to include the threat of punishment, church officials of any kind were open to the charge of violating their Christian mission, which by nature was to be persuasive and educative rather than punitive, and also their Christian character, which, even among more radical Protestant sects, was to be more otherworldly than that of the laity.
4
McGowan, Philip. „John Berryman’s Last Prayers“. Literature and Theology 34, Nr. 2 (02.03.2020): 184–205. http://dx.doi.org/10.1093/litthe/frz031.
Annotation:
Abstract This article examines John Berryman’s last two poetry collections, Love & Fame (1970) and Delusions, etc. (1972) as the poetic articulations of Berryman’s intense scholarly engagement with philosophical and theological discourse. In eschewing confessional readings of his work, the article rehabilitates the term ‘confession’ as Berryman understood it: not as part of recurrent and reductive analyses of the Middle Generation but, rather, as a doctrinal node within Berryman’s theological conceptions of selfhood in relation to God and the role of prayer. In addition, this article connects Berryman's late work to theological frameworks beyond Christianity, principally to the work of S�ren Kierkegaard as well as to aspects of Jewish faith, both of which were enduring interests for Berryman.
5
Hellemans, Babette S. „Abelard’s Rib: Dialectics of a Twelfth-Century Monastic Marriage and the Historical Epistemology of Spirituality“. Journal of Religion in Europe 6, Nr. 1 (2013): 64–89. http://dx.doi.org/10.1163/18748929-00601005.
Annotation:
This article proposes to describe the oxymoronic aspect of twelfth-century ascetic life, as it is couched in the semantics of marital ‘love-talk.’ By extending Christian asceticism to the field of marital semantics, I hope to come closer to a more intellectual kind of spirituality, situated in the philosophical discourse of the ars dialectica. While it is commonplace to state that affective speech in the twelfth century is a constitutive element of Western ‘spirituality’—up to the point that this period is sometimes credited with being the founder of an individual love-talk—the nature of a ‘matrimonial’ love-speech firmly located within monastic walls is far from self-evident. Furthermore, there is the issue of physical desire in both Christian worship (hymns, liturgy) and reflective, religious language. This ‘incarnation’ of love inside the history of Christianity was coined by the twelfth-century reformer and intellectual Bernard of Clairvaux in the most tangible terms possible, especially in his Sermons on the Song of Songs and in his devotional texts on Mary. However, it is not a broad claim with regard to the status of ‘spirituality’ within history that dominates the present article. If anything, this contribution could be characterized as exploring the opposite of the common semantics of spirituality: the argumentative and dialectical speech on the one hand and the fragility of poetry on the other, glooming beneath the surface of a meandering Christian tradition. My analysis of the work of Peter Abelard (1079–1142)—a fierce opponent of Bernard—will demonstrate a rather radical view of ‘spirituality’ as a sometimes veiled (integementum) and sometimes shattered specimen of medieval love-talk.
6
Sembou, Evangelia. „The Young Hegel on ‘Life’ and ‘Love’“. Hegel Bulletin 27, Nr. 1-2 (2006): 81–106. http://dx.doi.org/10.1017/s0263523200007552.
Annotation:
Wilhelm Dilthey, the first scholar to study Hegel's early writings, most of which have been published by Herman Nohl under the title Hegels Theologische Jugendschriften, examined the thought of the young Hegel in the light of German idealism; Dilthey was interested in establishing the Kant-Fichte-Schelling-Hegel Entwicklungsgeschichte. Another line of interpretation, no doubt encouraged by the tide of Nohl's compendium, has been to see these writings as dealing with a religious experience and religious issues. Unique in the literature stands Laurence Dickey's study of intellectual history, in which he shows that the young Hegel was influenced by the culture of Old Württemberg – more specifically, by Württemberg's ideal of Protestant civil piety. Finally, Georg Lukács and Raymond Plant concentrate on the social and political concerns of the young Hegel. On the one side, Lukács, writing from a Marxist perspective, explores the political and economic ideas of the young Hegel as well as the way these have contributed to the development of the dialectical method. For his part, Plant has put forward the view that the essays compiled by Nohl in his collection constitute a series of attempts on the part of the young Hegel to comprehend and account for the cultural and socio-political crisis of his time. For Plant, Hegel sought the causes thereof in religion.I propose to look at the young Hegel from yet another angle. I shall argue that what lies beneath Hegel's exegesis of the Scriptures is a Platonism. H. S. Harris has noted this aspect of Hegel's thought in his seminal study of Hegel's development, but the Platonism of the young Hegel has generally been under-researched. In this paper I shall try to bring this out. To do this, I shall explore the meaning and significance of ‘life’ and ‘love’ by focusing on ‘The Spirit of Christianity and Its Fate’ essay, the fragment on ‘Love’, as well as some of the fragments in the appendix of Nohl's volume. Let us not forget that, despite his practical concerns, Hegel was also interested in theological doctrine, which, he thought, expressed substantial truths in metaphorical language; so in the ‘Spirit of Christianity’ essay, as well as providing an historical account of Judaism and a description of Christian ethics, Hegel also discusses theological tenets. Hegel always believed that theory and practice go hand in hand, and he was convinced that religion was as much about dogma as it was about practice. For this reason I deem it necessary to look at Hegel's interpretation of Christian theology in the course of this paper.
7
Mostova, S. M. „The verbalization of the concept faith in the religious discourse by Josyf Slipyj“. Linguistic and Conceptual Views of the World, Nr. 69 (2) (2021): 50–83. http://dx.doi.org/10.17721/2520-6397.2021.2.04.
Annotation:
Nowadays, in linguistics, the interest in the field of religion and communication within it has increased and the study of the religious discourse is becoming very popular. It contributes to the understanding of the religious picture of the world and the concept as a representative of the values, ideas, feelings, and associations. The article is based on the testament, sermons and speeches by Josyf Slipyj who was a Major Archbishop and a Cardinal of the Ukrainian Greek Catholic Church. Previously he, as a public figure was banned and the issue of religious mentality was on the periphery, in particular, due to ideological considerations. Josyf Slipyj always tried to organize a church space in Ukraine, which remains relevant today, because of the events and the religious context in our country. However, the issue of the discursive and linguo-conceptual analysis of the concept FAITH is unresolved. It is shown that this concept belongs to the deep foundation, one of the most important personal values. The purpose of the research is to study the verbalization of the concept FAITH in the religious discourse by Josyf Slipyj, which is the basis for the krainian linguistic picture of the world, universal category, the foundation of national consciousness, and at the same time the unique concept. Realization of the set purpose provides solving necessary tasks: to trace the worldview of Josyf Slipyj and determine the place of the concept FAITH. The concept FAITH is considered from two aspects that are equally necessary for Christianity: understanding faith, which is trust and faith in someone or something through the recognition of truth and value (faith in the Holy Trinity, in the church). The religious heritage of Josyf Slipyj represents two mentioned aspects: Patriarch trusts and believes in Jesus Christ, eternal God, God’s will, God’s providence, God’s help, Liturgy, Church, unity, Ukraine, power of prayer, love, science, holidays. So, in conceptual terms, the concept of religious discourse often includes different aspects of constants that affirm the Patriarch`s faith and transmit the essence of universal and national values, including ethical and religious categories.
8
Gilang Ramadhan, Khomarudin, Naurah Tania Putri und Erwin Kusumastuti. „Fenomena Pluralisme Agama Dan Budaya Di Indonesia Sebagai Wujud Implementasi Pancasila Sila Ke 3“. Ta'dib: Jurnal Pendidikan Islam dan Isu-Isu Sosial 20, Nr. 1 (15.01.2022): 43–59. http://dx.doi.org/10.37216/tadib.v20i1.539.
Annotation:
In our country Indonesia there is a state ideology, one of which is the unity of Indonesia which is in the 3rd precept, here we have the right to choose and determine freedom of religion, in Indonesia there are 6 recognized religions namely Islam, Christianity, Hinduism, Buddhism, Catholicism, Konghuchu. In addition, in Indonesia there are thousands of islands and certainly have various cultures and traditions that become typical cirri of the area Differences in religious diversity on the one hand cause divisions among people. This difference on the one hand causes divisions between peoples and people who can trigger national dicentration, in Islamic teachings we are taught mutual tolerance for all aspects, especially to religious people. Tolerance is shown to one of Allah's messengers, the Prophet Muhammad (peace be upon him), with his love and patience for his people the Apostle is able to spread islam in a peaceful way without disturbing the belief of islam in a peaceful way without disturbing the beliefs of others. Indonesia with its plurality has major challenges, especially in religious differences, because Indonesia tends to be vulnerable to the division of religious people that should be able to support the sovereignty of the nation and state.
Di negara kita Indonesia terdapat ideologi negara yang salah satunya adalah persatuan indonesia yang berada di sila ke 3, disini kita berhak memilih dan menentukan kebebasan beragama, di Indonesia terdapat 6 agama yang diakui yaitu islam, kristen, hindu, budha, katholik, konghuchu. Selain itu di Indonesia terdapat ribuan pulau dan pastinya memiliki macam-macam kebudayaan dan tradisi yang menjadi cirri khas dari daerah tersebut Perbedaan keberagaman agama disatu sisi menyebabkan perpecahan antar kalangan umat bergama. Perbedaan ini disatu sisi menyebabkan perpecahan antar kalangan masyarakat dan umat bergama yang dapat memicu disentrigasi nasional, didalam ajaran islam kita diajarkan saling toleransi untuk segala aspek terlebih lagi kepada umat beragama. Sikap toleransi di tunjukan kepada salah satu utusan Allah SWT yaitu nabi Muhammad SAW, dengan rasa cintanya dan sabarnya kepada umatnya Rasullulah mampu untuk menyebarkan agama Islam dengan cara damai tanpa mengganggu kepercayaan agam lain. Indonesia dengan kemajemukannya memliki tantangan besar terutama dalam perbedaan agama, karena Indonesia cenderung rentan dengan perpecahan umat beragama yang seharusya perbedaan itu dapat menompang kedaulatan bangsa dan negara.
9
Kadurina, A. O. „SYMBOLISM OF ROSES IN LANDSCAPE ART OF DIFFERENT HISTORICAL ERAS“. Problems of theory and history of architecture of Ukraine, Nr. 20 (12.05.2020): 148–57. http://dx.doi.org/10.31650/2519-4208-2020-20-148-157.
Annotation:
Background.Rosa, as the "Queen of Flowers" has always occupied a special place in the garden. The emergence of rose gardens is rooted in antiquity. Rose is a kind of “tuning fork” of eras. We can see how the symbolism of the flower was transformed, depending on the philosophy and cultural values of society. And this contributed to the various functions and aesthetic delivery of roses in gardens and parks of different eras. Despite the large number of works on roses, today there are no studies that can combine philosophy, cultural aspects of the era, the history of gardens and parks with symbols of the plant world (in particular roses) with the identification of a number of features and patterns.Objectives.The purpose of the article is to study the symbolism of rosesin landscape gardening art of different eras.Methods.The historical method helps to trace the stages of the transformation of the symbolism of roses in different historical periods. The inductive method allows you to move from the analysis of the symbolism of roses in each era to generalization, the identification of patterns, the connection of the cultural life of society with the participation of roses in it. Graph-analytical method reveals the features of creating various types of gardens with roses, taking into account trends in styles and time.Results.In the gardens of Ancient Greece, the theme of refined aesthetics, reflections on life and death dominated. It is no accident that in ancient times it was an attribute of the goddesses of love. In antiquity, she was a favorite flower of the goddess of beauty and love of Aphrodite (Venus). In connection with the legend of the goddess, there was a custom to draw or hang a white rose in the meeting rooms, as a reminder of the non-disclosure of the said information. It was also believed that roses weaken the effect of wine and therefore garlands of roses decorated feasts, festivities in honor of the god of winemaking Dionysus (Bacchus). The rose was called the gift of the gods. Wreaths of roses were decorated: statues of the gods during religious ceremonies, the bride during weddings. The custom of decorating the floor with rose petals, twisting columns of curly roses in the halls came to the ancient palace life from Ancient Egypt, from Queen Cleopatra, highlighted this flower more than others. In ancient Rome, rose gardens turned into huge plantations. Flowers from them were intended to decorate palace halls during feasts. In Rome, a religious theme was overshadowed by luxurious imperial greatness. It is interesting that in Rome, which constantly spreads its borders, a rose from a "female" flower turned into a "male" one. The soldiers, setting out on a campaign, put on pink wreaths instead of helmets, symbolizing morality and courage, and returning with victory, knocked out the image of a rose on shields. From roses weaved wreaths and garlands, received rose oil, incense and medicine. The banquet emperors needed so many roses, which were also delivered by ships from Egypt. Ironically, it is generally accepted that Nero's passion for roses contributed to the decline of Rome. After the fall of the Roman Empire, rose plantations were abandoned because Christianity first associated this flower with the licentiousness of Roman customs. In the Early Middle Ages, the main theme is the Christian religion and roses are located mainly in the monastery gardens, symbolizing divine love and mercy. Despite the huge number of civil wars, when the crops and gardens of neighbors were violently destroyed, the only place of peace and harmony remained the monastery gardens. They grew medicinal plants and flowers for religious ceremonies. During this period, the rose becomes an attribute of the Virgin Mary, Jesus Christ and various saints, symbolizing the church as a whole. More deeply, the symbolism of the rose was revealed in Catholic life, when the rosary and a special prayer behind them were called the "rose garden". Now the rose has become the personification of mercy, forgiveness, martyrdom and divine love. In the late Middle Ages, in the era of chivalry, roses became part of the "cult of the beautiful lady." Rose becomes a symbol of love of a nobleman to the wife of his heart. Courtesy was of a socially symbolic nature, described in the novel of the Rose. The lady, like a rose, symbolized mystery, magnificent beauty and temptation. Thus, in the Late Middle Ages, the secular principle manifests itself on a par with the religious vision of the world. And in the Renaissance, the religious and secular component are in balance. The theme of secular pleasures and entertainments was transferred further to the Renaissance gardens. In secular gardens at palaces, villas and castles, it symbolized love, beauty, grace and perfection. In this case, various secret societies appear that choose a rose as an emblem, as a symbol of eternity and mystery. And if the cross in the emblem of the Rosicrucians symbolized Christianity, then the rose symbolized a mystical secret hidden from prying eyes. In modern times, secular life comes to the fore, and with it new ways of communication, for example, in the language of flowers, in particular roses. In the XVII–XVIII centuries. gardening art is becoming secular; sesame, the language of flowers, comes from Europe to the East. White rose symbolized a sigh, pink –an oath of love, tea –a courtship, and bright red –admiration for beauty and passionate love [2]. In aristocratic circles, the creation of lush rose gardens is in fashion. Roses are actively planted in urban and suburban gardens. In modern times, rose gardens carry the idea of aesthetic relaxation and enjoyment. Many new varieties were obtained in the 19th century, during the period of numerous botanical breeding experiments. At this time, gardening ceased to be the property of the elite of society and became publicly available. In the XX–XXI centuries. rosaries, as before, are popular. Many of them are located on the territory of ancient villas, palaces and other structures, continuing the tradition.
10
Jessica. „The Lord's Supper Revisited“. Indonesian Journal of Theology 10, Nr. 2 (20.12.2022): 167–90. http://dx.doi.org/10.46567/ijt.v10i2.195.
Annotation:
The Lord’s Supper is probably one of the most vital elements in Christianity. However, churches nowadays witness two extreme attitudes in approaching the Lord’s Supper: one that over-sacralizes the ceremony as something mystical or magical while the other simply takes it as a ritual or memorial. While both notions are not wrong in some sense, the ceremony in fact falls somewhere in the middle. Eucharist involved two important dimensions: it is a meal, and it is a “sacrificial” meal. The ordinary and the religious aspects both exist within the eucharist.
In the records of the Last Supper, Jesus ate the Passover “meal” with His disciples and reinstituted it. From then on, the early church celebrated the Lord’s Supper, gathering and breaking bread in houses, which was then known as agape—a love feast. However, what we witness in today’s Lord’s Supper is nowhere close to the original Last Supper or the early Christian agape feast. It becomes a ceremony without a meal; a celebration without a feast. It is ironic that the so-called “supper” only involves a wafer-like bread and a really small cup of wine. It is the absence of a “meal” that this ceremony becomes more and more detached. The Lord’s Supper becomes difficult to understand because of the emphasis on its sacredness. The ceremony remains a ritual as the “sacred” is separated from the “secular”.
It is the contention of this study that the separation of the love feast from the ceremony of the Lord’s Supper that render it meaningless. This study aims to uncover the context and history of the Lord’s Supper, especially the significance of a feast or meal in the eucharist, and how it was lost in the course of history. We will see that it is in the context of a meal that the early church celebrates the eucharist, a thanksgiving in the form of a love feast. It is in the context of a meal that Jesus introduced His body and blood in the Last Supper. It is in the context of a meal that God commanded the Israelites to observe the Passover. When we approach the Lord’s Table without a proper meal, the eating of the “bread” and “wine” without context becomes a ritual without reality.
Finally, suggestions are given to better approach the Lord’s Table, and hopefully regain the meaning and spirit of the ceremony.
Dissertationen zum Thema "Love Religious aspects Christianity":
1
White, Christopher H. „Hannah Arendt and her Augustinian inheritance : love, temporality, and judgement“. Title page, abstract and contents only, 2001. http://web4.library.adelaide.edu.au/theses/09PH/09phw583.pdf.
2
Schinagl, Rosa Kassandra Coco. „"Dieser Satz traf mich mitten ins Hers, also darf ich ihn doch haben" : Liebe als philosophisch-theologisches Konzept in Hannah Arendts Denken. Eine Betrachtung ihrer Dissertation Der Liebesbegriff bei Augustin. Versuch einer philosphischen Interpretation im Lichte ihres Gesamtwerkes“. Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71742.
3
Goins, Jeffrey P. (Jeffrey Paul). „Expendable Creation: Classical Pentecostalism and Environmental Disregard“. Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc278335/.
Annotation:
Whereas the ecological crisis has elicited a response from many quarters of American Christianity, classical (or denominational) Pentecostals have expressed almost no concern about environmental problems. The reasons for their disregard of the environment lie in the Pentecostal worldview which finds expression in their: (1) tradition; (2) view of human and natural history; (3) common theological beliefs; and (4) scriptural interpretation. All these aspects of Pentecostalism emphasize and value the supernatural--conversely viewing nature as subordinate, dependent and temporary. Therefore, the ecocrisis is not problematic because, for Pentecostals, the natural environment is: of only relative value; must serve the divine plan; and will soon be destroyed and replaced. Furthermore, Pentecostals are likely to continue their environmental disregard, since the supernaturalism which spawns it is key to Pentecostal identity.
4
Velthuysen, Daniel Nicholas. „A pastoral theological examination of inner healing“. Thesis, Rhodes University, 1990. http://hdl.handle.net/10962/d1016248.
Annotation:
Doing a survey of the ministry of inner healing, one is arrested by three salient features: its pragmatic and correlative development, its lay orientation, and the inconsistent and naïve theoretical explanation of the phenomenon. Inner healing, or as it was first known, the healing of the memories, appears to have its roots with Agnes Sanford during the 1940's (Sandford 1982: 3-4). Over a period of time and through a series of events, Sanford experienced what she termed a healing of memories. After some reflection on her experiences she began to teach her views at the School of Pastoral Care started by her husband in 1958, at Camps Farthest Out (CFO), and at numerous churches and conferences.
5
Chant, Jeffrey MacIntosh, und University of Lethbridge Faculty of Education. „Experiences of male woundedness and the influence of understandings of Christ“. Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Education, 2005, 2005. http://hdl.handle.net/10133/341.
Annotation:
The purpose of this study was to bring to consciousness the varied experiences that men
have had of feeling wounded and to explore how a relationship to Jesus the Christ has
influenced their understanding of those experiences. A modified naturalistic inquiry
model was used as the qualitative research method, and the research was developed using
grounded theory. This method of inquiry encouraged participants, and the researcher, to
voice their experiences and to utilize them in a way that made the research significant.
This methodological approach allowed themes to emerge, while honouring the stories and
experiences that the participants shared. The theoretical framework for the study emerged
from two major fields of research: Christian theology and gender-male studies. This
research is located where these two fields intersect and overlap. It builds on the research
from gender-male studies, specifically the psychological study of men and masculinity,
organized men's movements, mythopoetic movements, profeminist movements, as well
as the Christian theological understanding of a Messiah who has been portrayed and
understood as the "wounded healer." The research focuses on the point at which men's
experiences connect with their own sense of woundedness, their Christian faith, and their
process of healing. The researcher engaged a discriminate group of men in exploring and
trying to understand their experiences of feeling wounded in relation to the Christian
story. Four men were identified who have had formal education in both pastoral
psychology and theology. The participants were interviewed, and a constant comparative
method was employed. Throughout the process of interviewing these men and being
privy to their stories, my own story of feeling wounded often surfaced. This research is significant because allowing these men to articulate their experiences of woundedness facilitates healing, for themselves but also for other men who may access their own
stories of feeling wounded through hearing those of the participants. Identifying and
articulating woundedness helps to manifest the path of healing and self-understanding,
ultimately leading to happier lives.x, 130 leaves ; 29 cm.
6
Menatsi, Richard. „The concept of "the people" in liberation theology“. Thesis, Rhodes University, 1994. http://hdl.handle.net/10962/d1015654.
Annotation:
The concept of "the people" has become a key concept within the work of several Latin American theologians, Korean Minjung theologians and South African theologians. When liberation theologians use the concept of "the people" in their literature they do so with a lack of clarity, to the extent that the exact meaning of the term is obscure. In their usage of the concept "the people" liberation theologians come up with differing and at times contradictory meanings, particularly as regards the concrete and symbolic meanings of the concept. This thesis sets out to investigate the use of the concept "the people" by liberation theologians by consulting a selection from Latin American theology, Korean Minjung theology, South African liberation theology and Marxism, to detect its influence on the use of this notion. A general overview of the thesis indicates the following. The first chapter provides a detailed analysis of the concept of "the people" in the work of different liberation theologians. Chapter two considers "the people" in relation to poverty and oppression. The third chapter deals with "the people" as subjects of history. In the fourth chapter "the people" as a concept is developed in relation to belief within the Christian church. The final chapter is an evaluation. The thesis reveals that the following characteristics are central to "the people", they are poor and oppressed but are also inclusive of all those persons who identify and actively support the struggle against poverty and oppression. "The people" are subjects of their own history, finally they are Christian believers.
7
Dyck, Veronica H. „Self-sacrifice, caring and peace : a socio-ethical preface to feminist theology“. Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34949.
Annotation:
This thesis is a critical survey of selected feminist writings on topics of interest to Christian, feminist thinkers. Specifically, this thesis has examined inter-feminist debates, highlighting those themes related narrowly to the virtues of self-sacrifice, care and peace, and broadly to how these relate to wider themes in Christian theology. This survey indicates directions and tendencies within works on virtues connected to women's work and gendered ideological assumptions about public and private spheres.A summary of the contribution and themes of this thesis includes using critical social theory to uncover ideological distortions such as those perpetuated by patriarchy. The thesis highlights how a feminist critique contributes to the debate on values and virtues, pointing out biases which previously hid the contributions of women. An important theme uncovered using these critical tools is the dualist division between the public and the private spheres which reinforce gendered social and moral roles. The discussion is structured around three virtues with an emphasis on praxis, that is, since values arise out of shared practices, these values are inherently teachable and able to contribute to an evolving understanding of moral principles which break from and/or enhance traditional liberal understandings of these principles. Finally, connections are made with the gospel and utopian values grounded in a Christian vision of the kingdom of God.
8
Boyd, Paul. „The Afrocentric rewriting of history with special reference to the origins of Christianity“. Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683366.
9
Beattie, Cora Rebecca. „An exploration of a London Church Congregation's perceptions of homosexuality“. Thesis, Nelson Mandela Metropolitan University, 2011. http://hdl.handle.net/10948/1640.
Annotation:
The following treatise focuses on the ongoing conflict within the church regarding the issue of homosexuality. It is an important issue that has divided both churches and denominations and it continues to cause hurt in both the lives of Christians and non-Christians alike, both straight and gay. The popular position seems to be that the church, and Christians in general, are homophobic and believe that Christianity and homosexuality are not compatible. This research is a case study and focuses on a church in London. The research was carried out to discover whether this position, often portrayed by the media, was true of this church. It also sought to discover whether theories of conflict management and in particular John Burton’s theory of basic human needs could offer insight and alternative approaches in future discussions. The findings of this research offer hope in the situation in that they show this particular church is not homophobic, nor do the majority believe homosexuality and Christianity to be incompatible.
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McArthur, M. Jane. „Memory in the New Creation : a critical response to Miroslav Volf's eschatological forgetting“. Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/13543.
Annotation:
In this thesis I respond to Miroslav Volfs proposal that in the eschaton painful memories will be forgotten in order not to detract from the joy of the New Creation. Through consideration of the constitution of personal identity and memory I will show that his proposal is problematic if, in the New Creation, persons are to be continuous with themselves. In my chapter on forgiveness I show that that it is possible, through forgiveness, for people to come to remember even the most painful of experiences without experiencing pain anew, I will show that painful memories can be healed and transformed, and thus that eschatological forgetting is not necessary. I will argue in the final chapter that, just as in his resurrection body Christ bore scars of the crucifixion, so in the New Creation we too will bear scars from our earthly lives. The main sources in the chapter on personal identity are John Macmurray, Alastair McFadyen and, to a lesser extent, Paul Ricoeur. The work of Gregory Jones is significant in chapters 2 and 3 (looking at memory and forgiveness respectively). In chapter 4 (New Creation) I have drawn on the work of Jurgen Moltmann as well as that of Bauckham and Hart.
Bücher zum Thema "Love Religious aspects Christianity":
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Smoley, Richard. Conscious love: Insights from mystical Christianity. San Francisco, CA: Jossey-Bass, 2008.
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Horst, Wilhelm ter. The restoration of love. Grand Rapids, Mich: Eerdmans, 1996.
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Black, Christa. God loves ugly: & love makes beautiful. New York, NY: FaithWords, 2012.
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Black, Christa. God loves ugly: & love makes beautiful. New York, NY: FaithWords, 2012.
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Chand, Candy. Christmas love. Layton, Utah: Gibbs Smith, Publisher, 2008.
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1892-1964, Goldsmith Joel S. Gift of love. [San Francisco, Calif.]: HarperSanFrancisco, 1993.
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Sommer, Charles. The dynamics of living love. Marina del Rey, CA: DeVorss Publications, 1994.
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Marrocco, Mary. The good news is love. Winona, Minn: Saint Mary's Press, 1998.
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Kennedy, Eugene C. A time for love. Garden City, N.Y: Image Books, 1987.
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Roger, Newell. Passion's progress: The meanings of love. London: SPCK, 1994.
Buchteile zum Thema "Love Religious aspects Christianity":
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Taringa, Nisbert T., und Macloud Sipeyiye. „Religious Pluralism and the Interaction between Pentecostal Christianity and African Traditional Religions: A Case Study of ZAOGA and Shona Traditional Religion“. In Aspects of Pentecostal Christianity in Zimbabwe, 199–210. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-78565-3_14.
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Khroul, Victor. „Digitalization of Religion in Russia: Adjusting Preaching to New Formats, Channels and Platforms“. In The Palgrave Handbook of Digital Russia Studies, 187–204. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42855-6_11.
Annotation:
AbstractExamining the “digital” as a challenge to one of the most traditional spheres of private and public life of Russians, the chapter is focused on institutional aspects of the religion digitalization in the theoretical frame of mediatization. Normatively, digitalization as such does not contradict the dogmatic teaching of any traditional for Russia religion, in Christianity, Judaism, Islam and Buddhism theologically it is being considered as a neutral process with good or bad consequences depending on human will. Therefore, functionally digital technologies are seen by religious institutions as a shaping force, one more facility (channel, tool, space, network) for effective preaching while the core of religious practices still remains based on non-mediated interpersonal communication.
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Long, Katelyn N. G., und Tyler J. VanderWeele. „Theological Virtues, Health, and Well-Being: Theory, Research, and Public Health“. In Handbook of Positive Psychology, Religion, and Spirituality, 395–409. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_25.
Annotation:
AbstractThis chapter uses a population health perspective to examine the role of the theological virtues of faith, hope, and love in promoting human health and well-being. We begin with an overview of public health’s traditional focus on health-related exposures and outcomes and then summarize growing evidence that religion and spirituality play a vital role in health and well-being. Next, we review empirical evidence suggesting associations between faith, hope, and love and subsequent health and well-being, focusing on findings from the public health literature. We reflect on what aspects of these virtues are and are not captured by current measures, as well as what might be needed to improve measurement going forward. We describe the role of religious communities in fostering these virtues in the modern context—faith in an era of an increasing sense of meaninglessness, hope in an era of increasing despair and deaths of despair, and love in an era of increasing division. We close by discussing potential implications for public health and human flourishing.
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Sicari, Stephen. „Ulysses as Christianized Buddhist Epic“. In Modernist Reformations, 135–52. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781638040248.003.0007.
Annotation:
This chapter provides a radically new reading of Joyce’s Ulysses as a Buddhist epic resulting from a pluralist inter-religious dialogue. The focus is mainly on how Joyce uses Buddhism to “correct” and enrich aspects of Christianity that had been buried under centuries of dogma, rules, and superstition. The penultimate episode, “Ithaca,” which is the episode of homecoming, is told in a manner and a style that I argue is Buddhist: detached and lofty. This Buddhist narration presents Bloom as a figure capable of radical detachment who is also the epitome of Christian virtues of forgiveness and love, allowing Joyce to reform Christianity through an encounter with Buddhism.
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„Oppressive Aspects of Christianity“. In Religious Feminism and the Future of the Planet : A Christian-Buddhist Conversation. Bloomsbury Academic, 2001. http://dx.doi.org/10.5040/9781474287166.ch-004.
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Kaufman, John. „Anders Nygren’s Agape and Eros, Irenaeus, and the Essence of Christianity“. In Love – Ancient Perspectives, 31–47. Cappelen Damm Akademisk/NOASP, 2021. http://dx.doi.org/10.23865/noasp.133.ch02.
Annotation:
In Anders Nygren’s seminal study of the Christian concept of love, Eros och Agape, the second century bishop and theologian Irenaeus of Lyons is given an important role in the development of the “Christian idea of love”. In this chapter, I will critically discuss certain aspects of Nygren’s and his colleague Gustaf Aulen’s treatment of Irenaeus. Nygren and Aulen presuppose that one can delineate “pure” concepts or ideas or motifs in history (such as “Christian love”), they maintain that it makes sense to speak of the “essence” of Christianity as a given, and they find their normative basis in the genius of Luther, against which they can evaluate the genuineness of any given conception of Christianity. This is of course both provincial and anachronistic. A critical reading of Nygren’s and Aulen’s understanding of Irenaeus and the concept of Christian love raises important questions concerning objectivity, normativity and givenness. I argue in this chapter that there are no stable given “ideas” or “motifs” that can be “identified” or “discovered” or “described” objectively. I believe it is possible, however, to give accounts that will be recognizable and plausible to others who are familiar with the fragmentary sources upon which our accounts are based. At best, we can together construct plausible understandings of a concept such as Christian love, or of a thinker such as Irenaeus, or of something as broad and multifaceted as Christianity – without purporting to have found the true “essence” of the thing we are studying.
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O'Brien, James. „How Sherlock Holmes Got His Start“. In The Scientific Sherlock Holmes. Oxford University Press, 2013. http://dx.doi.org/10.1093/oso/9780199794966.003.0008.
Annotation:
One can achieve somewhat of an understanding of how Sherlock Holmes came to exist by looking at the contributions of three people: Conan Doyle himself, Edgar Allan Poe, and Conan Doyle’s mentor in medical school, Dr. Joseph Bell. First we shall look at Conan Doyle, focusing on those aspects of his life that led to his writing of the Sherlock Holmes stories. Arthur Conan Doyle was born on May 22, 1859, in Edinburgh. His father, Charles Altamont Doyle, was English and his mother, Mary Foley, was Irish. His father had a drinking problem and was consequently less a factor in Conan Doyle’s upbringing than was his mother. Charles would eventually end up in a lunatic asylum (Stashower 1999, 24). Mary Doyle instilled in her son a love of reading (Symons 1979, 37; Miller 2008, 25) that would later lead him to conceive of Sherlock Holmes. Conan Doyle’s extensive reading had a great influence on the Sherlock Holmes stories (Edwards 1993). He was raised a Catholic and attended Jesuit schools at Hodder (1868–1870) and Stonyhurst (1870–1875), which he found to be quite harsh. Compassion and warmth were less favored than “the threat of corporal punishment and ritual humiliation” (Coren 1995, 15). Next he spent a year at Stella Matutina, a Jesuit college in Feldkirch, Austria (Miller 2008, 40). As Conan Doyle’s alcoholic father had little income, wealthy uncles paid for this education. By the end of his Catholic schooling, he is said to have rejected Christianity (Stashower 1999, 49). At the less strict Feldkirch school, his drift away from religion turned toward reason and science (Booth 1997, 60). At this time he also read the writings of Edgar Allan Poe, including his detective stories. So, although Sherlockians debate the “birthplace” of Holmes, a claim can be made that Holmes was conceived in Austria. In 1876, Conan Doyle began his medical studies at the highly respected University of Edinburgh. These years also played a large role in shaping the Holmes stories. One obvious factor was his continued exposure to science.
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Demacopoulos, George E. „The Chronicle of Morea“. In Colonizing Christianity, 103–22. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284429.003.0007.
Annotation:
This chapter assesses The Chronicle of Morea, which contains some of the most intriguing aspects of the colonial encounter of the Fourth Crusade. The Chronicles of Morea provides a series of discursive juxtapositions between the Franks and the Greeks. Although it has a very complicated textual history, The Chronicles of Morea tells the multigenerational story of the Frankish Villehardouin dynasty, which ruled the Peloponnese in the centuries after the conquest of 1204. This text reveals not only the way that colonizer and colonized eventually came to work alongside one another but also the way that the prolonged encounter between Greeks and Franks transformed the means by which both understood their sense of identity and religious commitments. It is precisely because of these aspects of this text that the insights of postcolonial analysis help one to understand the many complexities that they convey.
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Benson, Iain T. „Subsidiarity“. In Christianity and Constitutionalism, 432—C21.N1. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197587256.003.0021.
Annotation:
Abstract Subsidiarity addresses the ordering of relations between the local and the wider aspects—family, community, and state, province, or federation. It addresses the limits of law and policies, acts as a check and balance on the state, and contributes to a preference for the organic and diverse. A constitution ordered by subsidiarity has a better frame for the rule of law and protects against the rule by technology. Subsidiarity is an organizing principle of Roman Catholic social thought but originates in classical philosophy and is found in the Western legal tradition. Explicitly or implicitly, constitutional law orders the reach of law and its influence on the nexus of families and associations that make up civil society. This ordering of law determines in part whether life is viewed as organic or as technological, quantitative, and mechanistic. The principle, along with the related one of solidarity, is more than simply de-centralization and orders a society toward justice and the common good. The principle seeks to ensure larger or less proximate aspects of society assist the smaller and the more local aspects to undertake their proper functions and realize those ends proper to their true natures rather than submerge or control them improperly. The South African Charter of Religious Rights and Freedoms and local governance initiatives in the United Kingdom provide current examples of subsidiarity.
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Corrigan, John, und Lynn S. Neal. „Intolerance toward Native American Religions“. In Religious Intolerance in America, Second Edition, 125–46. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469655628.003.0006.
Annotation:
Settler colonialism was imbued with intolerance towards Indigenous peoples. In colonial North America brutal military force was applied to the subjection and conversion of Native Americans to Christianity. In the United States, that offense continued, joined with condemnations of Indian religious practice as savagery, or as no religion at all. The violence was legitimated by appeals to Christian scripture in which genocide was commanded by God. Forced conversion to Christianity and the outlawing of Native religious practices were central aspects of white intolerance.
Konferenzberichte zum Thema "Love Religious aspects Christianity":
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Capes, David B. „TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.
Annotation:
In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.
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Aritonang, Hanna Dewi, Bestian Simangunsong und Adiani Hulu. „Love Your Enemy: A Christian Response to Embrace Others“. In International Conference of Education in the New Normal Era. RSF Press & RESEARCH SYNERGY FOUNDATION, 2020. http://dx.doi.org/10.31098/iceiakn.v1i1.240.
Annotation:
This article addresses the issue of conflict between religious communities that cause enmity amid society. Hostilities must be overcome and resolved in accordance with the call of Christianity to live in love and peace. The study used the qualitative paradigm as the method of the research and the descriptive-analyses as the writing method by describing the research problems based on data collected from related publications.One of the powerful messages of Jesus's teaching is "Love your enemies." It’s one of the greatest challenges in life. Jesus Christ gave an important doctrine about loving the enemy because love is more powerful than evil, hurtful deeds. Loving the enemy means canceling hostilities and violence, but instead, it promises acceptance of each other. The title of this study is "love your enemies": A Christian Response to Embrace Others. As the title of this study is "love your enemies," the reason for the selection of this article is because the author sees that "loving the enemy is a commandment from God that must be obeyed. This research question emphasizes how to realize "loving the enemy" amid hostility. This paper argues that Jesus's command to love the enemy is a proper Christian lifestyle choice in the midst of hostility. We use CS Song thoughts, which elaborated with other scholars' views on theology, loving, and embracing others. The purpose of the research was to gain understanding and build a theological reflection on Jesus' commandment to love the enemy. In this article, we first briefly discuss the portrait of life among religious people in Indonesia. Secondly, we discuss the conflict between religious people in Indonesia. Finally, we apply the command of Jesus to love our enemy as a Christian lifestyle in the midst of hostility to construct harmony amid hostility. We propose the command of Jesus to ‘love your enemy’ as a response to establishing sustainable peace by embrace others. Finally, the Christians must become a loving community because God so loved us, and we also ought to love and embrace others.
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Габазов, Тимур Султанович. „ADOPTION: CONCEPT, RELIGIOUS AND HISTORICAL AND LEGAL ASPECTS“. In Социально-экономические и гуманитарные науки: сборник избранных статей по материалам Международной научной конференции (Санкт-Петербург, Апрель 2021). Crossref, 2021. http://dx.doi.org/10.37539/seh296.2021.54.40.012.
Annotation:
В статье раскрываются устоявшиеся понятия усыновления и их историческое видоизменение с учетом положений Древнего Рима. Приводятся статистические данные работы судов общей юрисдикции за 1 полугодие 2019 года по исследуемой категории дел как Российской Федерации в целом, так и одного из субъектов - Чеченской Республики. Анализируется отношение таких основных мировых религий как христианство, буддизм и ислам к вопросу усыновления, а также к способам, с помощью которых можно и нужно преодолевать данную социальную проблему. В работе делается акцент на усыновление детей, имеющих живых биологических родителей, а не только сирот, и дается анализ в изучении вопроса усыновления на примере чеченского традиционного общества до начала ХХ века и в настоящее время, а также исследуются виды усыновления. Вводится понятие «латентное усыновление» и раскрывается его сущность. Выявляются разногласия между нормами обычного права и шариата, которые существуют у чеченцев, а также раскрываются негативные стороны тайны усыновления. И в заключение статьи разрабатываются рекомендации по взаимообщению и взаимообогащению между приемными родителями и биологическими родителями усыновляемого. The article reveals the established concepts of adoption and their historical modification, taking into account the provisions of Ancient Rome. Statistical data on the work of courts of general jurisdiction for the 1st half of 2019 for the investigated category of cases of both the Russian Federation as a whole and one of the constituent entities - the Chechen Republic are presented. It analyzes the attitude of such major world religions as Christianity, Buddhism and Islam to the issue of adoption, as well as to the ways by which this social problem can and should be overcome. The work focuses on the adoption of children with living biological parents, and not just orphans, and analyzes the study of adoption on the example of a Chechen traditional society until the beginning of the twentieth century and at the present time, as well as explores the types of adoption. The concept of “latent adoption” is introduced and its essence is revealed. Disagreements are revealed between the norms of customary law and Sharia that exist among Chechens, as well as the negative aspects of the secret of adoption are revealed. And in the conclusion of the article, recommendations are developed on the intercommunication and mutual enrichment between the adoptive parents and the biological parents of the adopted.