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Zeitschriftenartikel zum Thema „Religious dissent“

Autor: Grafiati

Veröffentlicht am 18. Mai 2024

Zuletzt aktualisiert am 22. Juni 2024

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1

Denney, Stephen. „Religion and Dissent in Vietnam“. Journal of Interdisciplinary Studies 18, Nr. 1 (2006): 136–52. http://dx.doi.org/10.5840/jis2006181/28.

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Religions have served various dissident movements in Vietnam. The two indigenous sects--Hoa Hao and Cao Dai--were founded in the early twentieth century and became forces for the anti-colonial, and later anti-communist, movements in Vietnam Catholics and Buddhists played major roles in South Viemam's political scene, while they were both suppressed in the North. Protestant Christians constitute only a small portion of the overall population, but have become linked to nationalist movements among the ethnic minorities of the Highlands. Viemam's communist regime has pursued a heavy-handed policy of anti-religious repression in North Vietnam since 1954, and continued this policy after reunification of the two Viemams in 1975. Capitalist-style economic reforms began in 1986, allowing for more openness in the society, and emboldening religious leaders and other dissidents. However, the regime still cracks down on religious groups and leaders perceived as a political threat to the Communist Party's monopoly of power. With the decline of Marxist-Leninist ideology in society, religions may become alternative repositories of moral values for Vietnam.

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2

COWDIN, DANIEL M. „RELIGIOUS LIBERTY, RELIGIOUS DISSENT AND THE CATHOLIC TRADITION“. Heythrop Journal 32, Nr. 1 (Januar 1991): 26–61. http://dx.doi.org/10.1111/j.1468-2265.1991.tb01132.x.

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3

Trinka, Eric M. „From the Editorial Desk“. International Journal of Religion 1, Nr. 1 (22.11.2020): 5–7. http://dx.doi.org/10.33182/ijor.v1i1.1215.

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For this inaugural issue of the International Journal of Religion the editorial team sought to gather an array of papers that demonstrate substantive engagement with the questions of religious dissent as a political endeavor within and beyond religious frameworks. We solicited essays that would probe the following areas of study: historical and contemporary elasticities of religious traditions; internal tensions regarding the boundaries of acceptable belief and practice; the management and ethical treatment of dissent within particular religious traditions; whether religious faiths prescribe clear ways to manage dissent; religious reactions to dissent from feminist and queer activists; and reflections on the broader consequences of dissent in the political sphere. The papers assembled in this first issue have exceeded our expectations.

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4

Mikoski, Gordon S. „Hopeful Dissent“. Theology Today 79, Nr. 2 (17.06.2022): 100–101. http://dx.doi.org/10.1177/00405736221099161.

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5

Justice, S. „Religious Dissent, Social Revolt and 'Ideology'“. Past & Present 195, Supplement 2 (01.01.2007): 205–16. http://dx.doi.org/10.1093/pastj/gtm031.

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6

Burley, S. „DANIEL WHITE, Early Romanticism and Religious Dissent.“ Notes and Queries 56, Nr. 2 (11.05.2009): 294–95. http://dx.doi.org/10.1093/notesj/gjp068.

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7

García‐Arenal, Mercedes. „Religious Dissent and Minorities: The Morisco Age“. Journal of Modern History 81, Nr. 4 (Dezember 2009): 888–920. http://dx.doi.org/10.1086/605489.

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8

Garcia, J. L. A. „A Note on Religious Assent and Dissent“. Logos: A Journal of Catholic Thought and Culture 4, Nr. 2 (2001): 160–77. http://dx.doi.org/10.1353/log.2001.0015.

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9

Auza, Bernardito. „Noninfallible Magisterium, Religious Assent and Theological Dissent“. Philippiniana Sacra 26, Nr. 78 (1991): 330–80. http://dx.doi.org/10.55997/ps3001xxvi78a1.

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10

Mahmud, Aruba. „Discipline, Devotion, and Dissent“. American Journal of Islam and Society 31, Nr. 3 (01.07.2014): 139–42. http://dx.doi.org/10.35632/ajis.v31i3.1063.

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During the 2007 provincial election campaign, Conservative party candidateJohn Tory proposed extending government funding to all faith-based schoolsin Ontario. This was met with strong public and media opposition due to fearsof radicalization and indoctrinating students in religious beliefs considered outdatedand a threat to Canadian norms (particularly with Islamic schools). It iswith this anecdote that editors Graham P. McDonough, Nadeem Memon, andAvi L. Mintz introduce Discipline, Devotion, and Dissent: Jewish, Catholic,and Islamic Schooling in Canada. As they note, the impassioned debate surroundingTory’s election promise, as well as his ensuing loss, indicate that religiouseducation is a particularly contentious topic in an increasingly secularsociety. And yet there is surprisingly little scholarly literature on this topic.The editors seek to address this gap through this excellent and muchneeded contribution to the field. Focusing solely on Catholic, Islamic, and Jewishschools, which make up the vast majority of Canada’s full-time religiousschools, the editors seek not to provide an overview of religious education, butto address three issues: The schools’ aims and practices, how they “negotiatethe tension between the demands of the faith and the expectation that they educateCanadian citizens,” and how they “respond to internal dissent.” ...

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11

Schreiter, Robert. „Book Review: Faithful Dissent“. Theological Studies 48, Nr. 2 (Juni 1987): 368–70. http://dx.doi.org/10.1177/004056398704800222.

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12

Orsy, Ladislas. „Magisterium: Assent and Dissent“. Theological Studies 48, Nr. 3 (September 1987): 473–97. http://dx.doi.org/10.1177/004056398704800303.

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13

Kässmann, Margot. „A Voice of Dissent“. Ecumenical Review 55, Nr. 1 (Januar 2003): 67–71. http://dx.doi.org/10.1111/j.1758-6623.2003.tb00178.x.

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14

Gilmartin, K. „DANIEL E. WHITE. Early Romanticism and Religious Dissent.“ Review of English Studies 59, Nr. 241 (27.11.2007): 636–38. http://dx.doi.org/10.1093/res/hgn128.

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15

Akbaba, Yasemin, und Zeynep Taydas. „Does Religious Discrimination Promote Dissent? A Quantitative Analysis“. Ethnopolitics 10, Nr. 3-4 (November 2011): 271–95. http://dx.doi.org/10.1080/17449057.2011.561988.

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16

O’Quinn, Daniel. „Early Romanticism and Religious Dissent (review)“. University of Toronto Quarterly 78, Nr. 1 (2009): 264–65. http://dx.doi.org/10.1353/utq.0.0400.

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17

Maier, Harry O. „Religious Dissent, Heresy and Households in Late Antiquity“. Vigiliae Christianae 49, Nr. 1 (1995): 49–63. http://dx.doi.org/10.1163/157007295x00220.

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18

Coleman, Deirdre. „Early Romanticism and Religious Dissent (review)“. Eighteenth Century Fiction 22, Nr. 1 (2009): 140–42. http://dx.doi.org/10.1353/ecf.0.0102.

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19

Mawlood, S. „Links among Intellectual Terrorism, Religious and Political Dissent“. Analytical and Comparative Jurisprudence, Nr. 5 (17.11.2023): 667–70. http://dx.doi.org/10.24144/2788-6018.2023.05.118.

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The unusual rapid change of globalization process, winning of extreme right parties in some countries, who ask for racism and refuse other nationalities and races makes the world unstable and coexistence among various nations is in dangerous. All these things does not come to exist without any plan of some extremist parties, subversive activities in different places. Physical terrorism and terrorist acts are semi controlled, but the extreme groups nowadays found other ways to terrorize societies, frighten and threaten people intellectually. There is an exploiting of different ideas, different views of parties in a country and change it to an intellectual terrorism just for specific and private interests or to take power in a country. Under the name of rights there is a huge deface on religion through deception and mislead people and push them to take unusual habits and acts which leads to anger some people without taking into account of other religion through burning the religious book, abusing religious characters and all these acts consider to be intellectual terrorism and spreading hatred among different religions who were living in peace before without any crucial and serious big problem. To this devastating end, the extremist parties and their elements try to use any way of means to reach their dirty and bad intentions. Even we live in a media revolution nowadays which if anything happens in the farthest part of the world will be known in other parts in a way or another, make them to have hostile ideas against who are not in their religion, ethnic, nationality or language, even some of high officials and ranks clearly mention in front of their assembly and spread hostile idea. It has nothing to do with the freedom of expression. It is some kind of terrorism, not physical but intellectual and it is stupidity of people through their bad planned ideas, their political orientation and their trade in the blood of others. Unfortunately there are still many who believe in such things and terrorism and terror belongs to specific religion or ideology without having a minimum information on it. We all together need to face intellectual terrorism and stop them otherwise the situation goes worse than it is.

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20

White, Daryl, und Paul J. Toscano. „The Sanctity of Dissent“. Review of Religious Research 37, Nr. 2 (Dezember 1995): 184. http://dx.doi.org/10.2307/3512415.

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21

Coleman, P. E. „Book Review: Dissent or Conform?“ Theology 90, Nr. 733 (Januar 1987): 74–76. http://dx.doi.org/10.1177/0040571x8709000126.

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22

Home, B. L. „Book Review: The Great Dissent“. Theology 95, Nr. 766 (Juli 1992): 288. http://dx.doi.org/10.1177/0040571x9209500410.

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23

Miller, Richard B. „Faithful Dissent. Charles E. Curran“. Journal of Religion 68, Nr. 1 (Januar 1988): 182. http://dx.doi.org/10.1086/487794.

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24

Rack, Henry D. „Book Reviews : Dissent and Politics“. Expository Times 103, Nr. 1 (Oktober 1991): 28. http://dx.doi.org/10.1177/001452469110300122.

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25

McAleer, Ryan K. „Qualifying Religious Truth and Ecclesial Unity: The Soteriological Significance of Difference“. Religions 15, Nr. 3 (13.03.2024): 346. http://dx.doi.org/10.3390/rel15030346.

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The trans-phenomenology of Emmanuel Levinas has helped expose the totalising dynamic that has marked much of Western philosophy. The quest for a unity of knowledge in the truth assimilates any hint of otherness into more of the same. Plurality becomes a source of violence and dissent regarded as decay. Levinasian perspectives, however, and recent developments in magisterial teaching in the Roman Catholic Church point to a more ethical approach that can begin to escape the dialectic binary of the same and the other and so help avoid static conceptions of truth and unity. Religious truth and ecclesial unity, in other words, are explored in this paper for their ethical–dialogical quality. Indeed, the asymmetrical priority of dissent within this dialogical approach offers positive soteriological significance for the church rather than seeing dissent as a threat. Such an approach can enable the church to take plurality and diversity seriously in the current context.

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26

CLARK, K. R. P. „DEFOE, DISSENT, AND EARLY WHIG IDEOLOGY“. Historical Journal 52, Nr. 3 (04.08.2009): 595–614. http://dx.doi.org/10.1017/s0018246x09990045.

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ABSTRACTThe nature of Whig ideology at its formation in the late seventeenth and early eighteenth centuries continues to attract the attention of historians of political thought. This article contends that prevalent understandings of the taxonomy of the subject nevertheless still often remain secular, and do not fully attend to the religious constituencies of the authors involved. One key author was Daniel Defoe, who was credited with several anonymous pamphlets published after the Revolution of 1688. The effect of these attributions is to reinforce a homogenized picture of early Whig political ideology that fails to identify differences between authors who used similar terms such as ‘contract’, ‘resistance’, and ‘natural law’. This article de-attributes certain of these pamphlets, outlines the consequences for the history of political thought of that de-attribution, re-establishes Defoe's own political identity, and proposes that such a taxonomy should give more attention to religious difference.

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27

François, Wim, und J. Alton Templin. „Pre-Reformation Religious Dissent in the Netherlands, 1518-1530“. Sixteenth Century Journal 39, Nr. 1 (01.04.2008): 310. http://dx.doi.org/10.2307/20478876.

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28

Gottschalk-Stuckrath, Linda. „Pre-Reformation Religious Dissent in the Netherlands, 1518–1530“. Church History and Religious Culture 90, Nr. 1 (2010): 109–11. http://dx.doi.org/10.1163/187124110x506581.

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29

Burden, Mark. „Religious ministry in Bristol 1603-1689: uniformity to dissent“. Seventeenth Century 34, Nr. 5 (12.06.2019): 684–86. http://dx.doi.org/10.1080/0268117x.2019.1629765.

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30

Watson, Natalie. „Faithful Dissenters? Feminist Ecclesiologies and Dissent“. Scottish Journal of Theology 51, Nr. 4 (November 1998): 464–84. http://dx.doi.org/10.1017/s0036930600056854.

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The title of this article contains a paradox which I have chosen deliberately and the meaning of which will become clear during the course of it. The topic is ‘Women in Dissent’. A number of meanings could be attributed to this title. It could either be understood as ‘Women in the dissenting or non-conformist tradition’ or it could mean ‘dissenting women’ which is the option I have chosen. I want to discuss whether or not feminism, or to be more precise, feminist theology, can be understood as a form of dissent or in what respects it differs from the forms of dissent that would normally be studied in the dissenting or non-conformist tradition.

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31

PAN, JENNIFER, und ALEXANDRA A. SIEGEL. „How Saudi Crackdowns Fail to Silence Online Dissent“. American Political Science Review 114, Nr. 1 (27.12.2019): 109–25. http://dx.doi.org/10.1017/s0003055419000650.

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Saudi Arabia has imprisoned and tortured activists, religious leaders, and journalists for voicing dissent online. This reflects a growing worldwide trend in the use of physical repression to censor online speech. In this paper, we systematically examine the consequences of imprisoning well-known Saudis for online dissent by analyzing over 300 million tweets as well as detailed Google search data from 2010 to 2017 using automated text analysis and crowd-sourced human evaluation of content. We find that repression deterred imprisoned Saudis from continuing to dissent online. However, it did not suppress dissent overall. Twitter followers of the imprisoned Saudis engaged in more online dissent, including criticizing the ruling family and calling for regime change. Repression drew public attention to arrested Saudis and their causes, and other prominent figures in Saudi Arabia were not deterred by the repression of their peers and continued to dissent online.

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32

Ramsbotham, Oliver. „Book Reviews : Moral Consensus, Factual Dissent“. Expository Times 104, Nr. 2 (November 1992): 61–62. http://dx.doi.org/10.1177/001452469210400223.

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33

McGovern, Deirdre. „Dissent in a Contemporary Catholic Context“. Expository Times 121, Nr. 1 (11.09.2009): 15–23. http://dx.doi.org/10.1177/0014524609107032.

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34

Moyse, Ashley. „Malek’s Programmatic Secularism? A Dissent“. Christian bioethics: Non-Ecumenical Studies in Medical Morality 28, Nr. 2 (01.08.2022): 99–108. http://dx.doi.org/10.1093/cb/cbac007.

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Abstract Programmatic secularism aims to secure public reason from rival rationalities, notably those from religious experience and education. The gathering of knowledge in clinical ethics into a concrete array of consensus claims and consensus-derived principles are thought by Janet Malek to secure such public reason—an essential tool for clinical ethics consultants to execute their professional role. The author compares this gathering of knowledge to an understanding of what technology is. Accordingly, the following interrogates Malek’s programmatic secularism, which is a moral technique (technology) that not only homogenizes moral dialogue but also dehumanizes persons as it tyrannizes the creative freedom for moral conversation and genuine encounter. Thus, the reader is encouraged to dissent of such a vision for delimiting the role of clinical ethics consultants according to the rule and measure of technology, the ontology of our age.

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35

Gavrilova, Elena V. „Marguerite of Angouleme and the problems of Renaissance religious dissent“. Izvestiya of Saratov University. New Series. Series: History. International Relations 21, Nr. 2 (23.06.2021): 188–92. http://dx.doi.org/10.18500/1819-4907-2021-21-2-188-192.

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The article is devoted to the religious pursuit of Marguerite of Angouleme. Analyzing the creative legacy of the Duchess, her extensive correspondence with representatives of the reformation movement, the author convincingly proves that, despite the fact that Marguerite was the patroness of the reformation movement in France, and she was described as having religious and ethical searches characteristic of many representatives of the Renaissance era, she did not completely break with the Catholic faith, remaining a transitional figure in spiritual terms.

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36

Barak-Corren, Netta. „Beyond Dissent and Compliance: Religious Decision Makers and Secular Law“. Oxford Journal of Law and Religion 6, Nr. 2 (12.04.2017): 293–322. http://dx.doi.org/10.1093/ojlr/rwx002.

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37

Campbell, John C., und Ludmilla Alexeyeva. „Soviet Dissent: Contemporary Movements for National, Religious and Human Rights“. Foreign Affairs 64, Nr. 1 (1985): 188. http://dx.doi.org/10.2307/20042534.

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38

Towey, Anthony. „Grammar of Dissent? Theology and the Language of Religious Education“. New Blackfriars 101, Nr. 1092 (03.02.2020): 135–52. http://dx.doi.org/10.1111/nbfr.12542.

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39

Hannak, Kristine, und Andrew Weeks. „Sebastian Franck, Johann Arndt, and the Varieties of Religious Dissent“. Daphnis 48, Nr. 1-2 (19.03.2020): 319–27. http://dx.doi.org/10.1163/18796583-04801005.

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Sebastian Franck and Johann Arndt must be included among those dissenters inspired by the Lutheran Reformation who pursued reforming objectives that went beyond theology and devotion. Franck and Arndt are contrasting figures who reveal the breadth of the movement. The former was a radical and rebel whose studies included history and humanism; the latter turned to Paracelsus and strove to work within Lutheran institutions and retain the pastoral authority which Franck cast aside. Both rejected theological dispute and religiously motivated violence; and both were decisively attracted to the same mystical texts. Both exercised remarkable influence in their day and belatedly in different later periods.

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40

Celati, Alessandra. „Mapping Heresy in Sixteenth-Century Venice“. Religions 14, Nr. 5 (06.05.2023): 613. http://dx.doi.org/10.3390/rel14050613.

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Drawing on a systematic study of the Savi sopra l’eresia archive in Venice, the most complete collection of historical records pertaining to Italian heretical movements and their repression, this article sketches the geography of heretical circles in Venice between the 1540s and the 1580s. The article puts space back into history and reads the history of religious dissent against the urban structure of sixteenth-century Venice, where streets and squares favored people’s encounters, allowing and fueling the exchange of information and the process of knowledge generation. Shifting the focus from people to places, and emphasizing fluidity and porosity, suggests new ways to pursue a more dynamic and performative conception of religious dissent.

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41

Wykes, David L. „‘To let the memory of these men dye is injurious to posterity’: Edmund Calamy’s Account of the ejected ministers“. Studies in Church History 33 (1997): 379–92. http://dx.doi.org/10.1017/s0424208400013358.

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Edmund Calamy is celebrated as the biographer of Restoration Nonconformity. His account of the sufferings of the ministers ejected from their livings following the Restoration religious settlement is well known to historians of Dissent. As a biographer he was responsible for rescuing many details and even the names of ejected ministers which would otherwise have been lost. His account remains therefore the pre-eminent source for the study of the early history of Nonconformity. In addition to the biographical details about individual ministers, he included much incidental information on the organization and structure of early Dissent. Nevertheless, the significance of his work went beyond the biographical accounts. Modern religious Dissent dates from the Restoration of Charles II and the passing of the 1662 Act of Uniformity, which saw about 2,000 ministers, preachers, and teachers suffer the loss of their livelihoods for their refusal to conform. The Great Ejection was, however, more than just an historical event. As A. G. Matthews, the compiler of the outstanding revision of Calamy’s list of ejected ministers, wrote:

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42

Pearse, M. T. „Free Will, Dissent, and Henry Hart“. Church History 58, Nr. 4 (Dezember 1989): 452–59. http://dx.doi.org/10.2307/3168208.

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On 29 April 1538 a letter was sent from Archbishop Cranmer to Thomas Cromwell complaining about the indictment of five men of Smarden and Pluckley in Kent. They had been holding “unlawful assemblies” and, so Cranmer argued, were indicted “of none occasion or ground else, but for by cause they are accounted fauters [supporters] of the new doctrine, as they call it.” He pleaded that their indictments might be overturned, for “if the king's subjects within this realm which favour God's word, shall be unjustly vexed at sessions, it will be no marvel though much sedition be daily engendered within this realm.” In view of the imminent conservative turn that religious policy was about to take in England, a development that would bring down Cromwell in its wake, Cranmer's concern at the ability of Catholic-minded local officials to harass Protestants is not to be wondered at.

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43

Levy, Ian Christopher. „Authentic Tradition and the Right to Dissent“. American Catholic Philosophical Quarterly 86, Nr. 3 (2012): 457–85. http://dx.doi.org/10.5840/acpq201286340.

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44

Yarri, Donna. „Loyal Dissent: Memoir of a Catholic Theologian“. Journal of the Society of Christian Ethics 28, Nr. 2 (2008): 247–48. http://dx.doi.org/10.5840/jsce200828213.

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45

Sperling, Jutta. „Milk and Miracles: Heteroglossia and Dissent in Venetian Religious Art after the Council of Trent“. Journal of Medieval and Early Modern Studies 51, Nr. 2 (01.05.2021): 285–319. http://dx.doi.org/10.1215/10829636-8929073.

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This essay investigates Benedetto Caliari's Nativity of the Virgin (1576) with its provocative and unorthodox depiction of a bare-breasted wet-nurse in the context of both Protestant and Catholic criticism of “indecent” religious imagery. Reformers on both sides drew a connection between the Virgin Mary's ostentatious display of her lactating breasts and her presumed, derided, or hoped-for miracle-working capacities or intercessory powers. In post-Tridentine Venice, several artists, including Tintoretto and Veronese, all of whom were connected to the Scuola de’ Mercanti that commissioned Caliari's painting, employed religious breastfeeding imagery in a wide array of iconographies in order to express dissent with the Counter-Reformation church's emphasis on orthodoxy. In contrast to writers, artists were able to claim a certain degree of nonconformity and freedom from prosecution. In light of Mikhail Bakhtin's concept of heteroglossia, it is argued that religious lactation imagery after Trent produced irony, parody, doubt, and dissent.

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46

Jones, Tracey K. „Book Review: Refounding the Church: Dissent for Leadership“. International Bulletin of Missionary Research 18, Nr. 3 (Juli 1994): 132. http://dx.doi.org/10.1177/239693939401800308.

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47

Bushkovitch, Paul, und Georg Bernhard Michels. „At War with the Church: Religious Dissent in Seventeenth-Century Russia“. American Historical Review 106, Nr. 3 (Juni 2001): 1090. http://dx.doi.org/10.2307/2692514.

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48

Hughes, Lindsey. „Review: Old Believers, Religious Dissent and Gender in Russia, 1760–1850“. English Historical Review 120, Nr. 485 (01.02.2005): 237–39. http://dx.doi.org/10.1093/ehr/cei088.

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49

Alexander, John T. „At War with the Church: Religious Dissent in Seventeenth-Century Russia“. History: Reviews of New Books 28, Nr. 3 (Januar 2000): 130. http://dx.doi.org/10.1080/03612759.2000.10525514.

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McDonough, Graham P. „Can there be ‘faithful dissent’ within Catholic religious education in schools?“ International Studies in Catholic Education 1, Nr. 2 (Oktober 2009): 187–99. http://dx.doi.org/10.1080/19422530903138150.

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