Zeitschriftenartikel: „Universalist Church of Japan“

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Schnell, Jim. „Self-Assessment of Cross-Cultural Sensitivity as Enhancement for Addressing Unitarian Universalist Cardiological Programming“. Clinical Cardiology and Cardiovascular Interventions 7, Nr. 1 (19.02.2024): 01–04. http://dx.doi.org/10.31579/2641-0419/344.

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This report addresses the concept of diversity within the Unitarian Universalist Church generally and more specifically the cardiological conference program as being indicative of concerns within the larger body. As such a self-assessment of cross-cultural sensitivity is offered as a fundamental means for the church membership to engage representations of diversity within the Unitarian Universalist membership. Use of the self-assessment prompts the participant to reflect upon aspects of cross-cultural relations in a non-threatening context that enhances understanding. It offers a means for inquiry.

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Pastorczyk, Adam. „L’ideologia universalista: la sottomissione della Chiesa locale alla Chiesa universale?“ Sympozjum XXIV, Nr. 2 (39) (2020): 71–82. http://dx.doi.org/10.4467/25443283sym.20.021.12952.

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The universalist ideology: the submission of the local Church to the universal Church? Although more than half a century has passed since the adoption of the dogmatic constitution on the Church at the Second Vatican Council, a discussion continues in the Catholic Church and in ecumenical discussions about the correct interpretation of the conciliar expression „Ecclesia in et ex Ecclesiis”. The subject of this article, therefore, is an analysis of the conciliar and post-conciliar teaching of the Catholic Church and the ongoing theological discussion on the mutual relationship of the universal Church and the local Church.

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Grzybek, Grzegorz. „Etyczny wymiar idei wychowawczych i inicjatyw społecznych w Galicji w dobie autonomii“. Galicja. Studia i materiały 8 (2022): 306–14. http://dx.doi.org/10.15584/galisim.2022.8.20.

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The article analyses the educational ideas and social initiatives of the period of autonomy in Galicia, revealing several important elements. Two aspects should be pointed out by taking into account the rationale of the social principles of the Catholic Church, for which the impetus was provided by Leo XIII’s encyclical „Rerum novarum”, The focus on ‘catholicity’ shaping an identity for a reborn nation does not have a universalist dimension for a pluralistic society. The socio- -political situation only partially justifies this approach. The social work undertaken by the clergy and those associated with the Catholic Church has made it possible to rebuild trust in the Church.

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Whyte, Canon Bob. „The Cathedral of the World: A Universalist Theology - By Forrest Church“. Reviews in Religion & Theology 18, Nr. 1 (28.12.2010): 151–53. http://dx.doi.org/10.1111/j.1467-9418.2010.00756.x.

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Bujak, Janusz. „The Teaching of Pope Francis About Synodality in the Context of Contemporary Theological and Ecumenical Reflection“. Collectanea Theologica 91, Nr. 5 (31.12.2021): 147–73. http://dx.doi.org/10.21697/ct.2021.91.5.05.

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The article deals with the ecclesiology of the local Church and synodality. Both topics have been present in Catholic theology since the time of the Second Vatican Council, which laid the foundation for the ecclesiology of the local/particular Church, collegiality of bishops and synodality. This ecclesiology was developed both theoretically and practically in the post-conciliar period, but there are some theologians who believe that during the pontificate of John Paul II there was a return to the universalist ecclesiology, as evidenced by the documents published by the Roman Curia, especially Communionis notio. Pope’s Francis teaching on synodality and strengthening the Church at local and regional levels addresses the demands of those theologians who believe that Chapter III of the Lumen Gentium Constitution has not yet been properly implemented. The Pope emphasizes, that synodality is a constitutive dimension of the Church and therefore what the Lord is asking of us is already in some sense fully present in the word “synod” itself.

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Wilde, Melissa, und Hajer Al-Faham. „Believing in Women? Examining Early Views of Women among America’s Most Progressive Religious Groups“. Religions 9, Nr. 10 (20.10.2018): 321. http://dx.doi.org/10.3390/rel9100321.

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This paper examines views of women among the most prominent “progressive” American religious groups (as defined by those that liberalized early on the issue of birth control, circa 1929). We focus on the years between the first and second waves of the feminist movement (1929–1965) in order to examine these views during a time of relative quiescence. We find that some groups indeed have a history of outspoken support for women’s equality. Using their modern-day names, these groups—the United Church of Christ, the Unitarian Universalist Association, and to a lesser extent, the Society of Friends, or Quakers—professed strong support for women’s issues, early and often. However, we also find that prominent progressive groups—the Protestant Episcopal Church, the Methodist Episcopal Church, and the United Presbyterian Church—were virtually silent on the issue of women’s rights. Thus, we conclude that birth control activism within the American religious field was not clearly correlated with an overall feminist orientation.

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PARAMORE, KIRI. „LIBERALISM, CULTURAL PARTICULARISM, AND THE RULE OF LAW IN MODERN EAST ASIA: THE ANTI-CONFUCIAN ESSENTIALISMS OF CHEN DUXIU AND FUKUZAWA YUKICHI COMPARED“. Modern Intellectual History 17, Nr. 2 (06.07.2018): 527–42. http://dx.doi.org/10.1017/s1479244318000240.

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How and why are universalist modes of political thought transformed into culturally essentialist and exclusionary practices of governance and law? This article considers this question by analyzing the interaction between Confucianism and liberalism in East Asia. It argues that liberalism, particularly as it was used in attacking Confucianism, was instrumental in embedding ideas of cultural particularism and cultural essentialism in the emergence of modern political thought and law in both China and Japan. Both Confucianism and liberalism are self-imagined as universalist traditions, theoretically applicable to all global societies. Yet in practice both have regularly been defined in culturally determined, culturally exclusivist terms: Confucianism as “Chinese,” liberalism as “British” or “Western.” The meeting of Confucian and liberal visions of universalism and globalism in nineteenth-century East Asia provides an intriguing case study for considering the interaction between universalism and cultural exclusivism. This article focuses on the role of nineteenth-century global liberalism in attacks upon the previous Confucian order in East Asia, demonstrating the complicity of liberalism in new, culturally essentialist and particularist constructions of governance and law in both China and Japan.

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Locklin, Reid. „One Text, Two Declarations: Theological Trajectories from Nostra Aetate“. Theological Studies 78, Nr. 1 (März 2017): 49–71. http://dx.doi.org/10.1177/0040563916681991.

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Nostra Aetate inaugurated a new era of interreligious dialogue in the Catholic Church, but the theological foundation it provided for such dialogue is complex. This article traces two different heuristic trajectories: a universalist trajectory revealed in Nostra Aetate 1–2 and reflected in the work of Bernard Lonergan, and a particularist trajectory in Nostra Aetate 4 and the work of Gregory Baum. Once distinguished, these two trajectories reveal a fruitful tension at the heart of the church’s new engagement with other religious paths.

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Lazăr, Alexandru. „The Problem of Eternal Life – Some Anti-Universalist Landmarks“. International Journal of Religion 5, Nr. 8 (22.05.2024): 709–15. http://dx.doi.org/10.61707/2as2cz02.

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The 20th century has been labelled by contemporary theologians as the century of universalism par excellence. Universalism has come to be regarded as one of the most important themes in theology today and raises important doctrinal issues to which the Orthodox Church is called to offer a timely and theologically well-articulated response since universalism is not a concept for a closed group of theologians but must be understood by each person. This text will provide an answer to two important eschatological points: the importance of the present life for establishing the place of a person in eternity and the view of the saints in heaven of sinners in hell. We believe that contemporary man needs a clear and comprehensive answer to this problem. Universalism is not a concept intended for a closed group of theologians, but it must be understood by each individual person. Christianity must always respond to everyone and, precisely because it takes all people seriously, fulfilling the words of the Apostle Peter, who asks us to, "always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have" (1 Peter 3:15).

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Clark, Michael D., und Russell E. Miller. „The Larger Hope: The Second Century of the Universalist Church in America, 1870-1970“. American Historical Review 92, Nr. 2 (April 1987): 490. http://dx.doi.org/10.2307/1866780.

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Chung, Jun Ki. „An Outstanding Mission Work in Japan: A Case Study of the Yohan Tokyo Christ Church“. Missiology: An International Review 38, Nr. 3 (Juli 2010): 253–69. http://dx.doi.org/10.1177/009182961003800302.

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It is a generally accepted view that the missionary enterprise in Japan is a very difficult task, if not an impossibility. This view, however, has been completely challenged by a church called the Yohan Tokyo Christ Church in Japan. Recently, this church has proven to be the most flourishing religious body among all the Christian institutions in Japan in both Protestant and Roman Catholic circles. How was the church birthed? How does the church run? Which methodologies does this church employ to evangelize the Japanese people? What real factors contributed to her growth? What other elements does this church need in order to foster continual development? The purpose of this article is to answer these questions in two ways: through careful analysis of primary sources concerning this church, and through direct observation of the church.

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Richey, Russell E. „The Larger Hope: The Second Century of the Universalist Church in America, 1870–1970. By Russell E. Miller. Boston: Unitarian Universalist Association, 1985. xiv + 766 pp.“ Church History 57, Nr. 3 (September 1988): 403–4. http://dx.doi.org/10.2307/3166620.

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13

Blehl, Vincent Ferrer. „John Henry Newman and Orestes A. Brownson as Educational Philosophers“. Recusant History 23, Nr. 3 (Mai 1997): 408–17. http://dx.doi.org/10.1017/s003419320000577x.

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Orestes Brownson (1803–1876), preacher, journalist, editor, philosopher and controversialist, was born in Stockbridge, Vt., 16 September 1803. At the age of nineteen he became a Presbyterian, but two years later a Universalist. He married in 1827. From 1826 to 1831 Brownson preached in New Hampshire, Vermont and New York. He became a Unitarian, and was ordained a Unitarian minister in 1834. In 1836 he organized ‘The society for Christian Union and Progress’ and began to preach the ‘Church of the Future’. In the same year he became acquainted with Emerson, Alcott, Ripley and others who were labelled Transcendentalists. The latter were the dominant intellectual figures in American life until the middle of the century.

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Templer, Donald I., Heather Joy Connelly, Lynette Bassman und Jessica Hart. „CONSTRUCTION AND VALIDATION OF AN ANIMAL-HUMAN CONTINUITY SCALE“. Social Behavior and Personality: an international journal 34, Nr. 7 (01.01.2006): 769–76. http://dx.doi.org/10.2224/sbp.2006.34.7.769.

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A 12-item Animal-Human Continuity Scale with a Likert-type 7-option format was constructed to measure the extent to which the respondent views humans and animals in a dichotomous fashion vs. on a continuum. After the generation of items on a rational basis, item selection was based on ratings of content validity followed by item-total score correlation based on a sample of 88 graduate students, faculty and university staff participants. The scale contained such items as “Humans can think but animals cannot”, “People evolved from lower animals”, and “People have a spiritual nature but animals do not”. A Cronbach's alpha of .69 was obtained. The scale yielded three factors– “rational capacity”, “superiority vs. equality”, and “evolutionary continuum”. More traditionally religious participants tended to respond in the dichotomous direction. In another validation project a significant difference in the expected direction was found for participants from a Unitarian Universalist church (in the continuous direction) and a conservative Methodist church (dichotomous direction). Implications for the use of this instrument in the measurement of individual differences are discussed.

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Sakurai, Yoshihide. „Sexual Abuse in a Korean Evangelical Church in Japan“. Journal of Religion in Japan 6, Nr. 3 (17.06.2018): 208–40. http://dx.doi.org/10.1163/22118349-00603004.

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Abstract A case of sexual abuse by the supervisor of the Central Church of Holy God (Seishin Chūō Kyōkai 聖神中央教会) in 2005 has led many in the Japanese Christian community and the media to question the “cultification” of the Christian church. This paper will consider the incident and its background, one negative aspect of “church growth” in Japan, in which Korean evangelical and Pentecostal churches competed vigorously to attract devotees. The pastor who founded this church was a Korean resident in Japan who had studied theology and the propagation methodology in South Korea, allowing him to realize church growth in notoriously non-Christian Japan. Yet, his top-down authoritative management suppressed believers’ spiritual and physical freedom of religion. In the following case study, I consider how the asymmetrical relations among church members contributed to this religious abuse. After taking into account issues of missionary training, proselytization methodology, and social strata, I suggest that a dysfunction within the “comprehensive religious community” forces members’ total dependence on pastors in their belief as well as their lives.

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Christodoulou, Joan. „The Glasgow Universalist Church and Scottish Radicalism from the French Revolution to Chartism: A Theology of Liberation“. Journal of Ecclesiastical History 43, Nr. 4 (Oktober 1992): 608–23. http://dx.doi.org/10.1017/s0022046900001998.

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17

Lefteratou, Anna. „The Eastward Perspective“. Studies in Late Antiquity 6, Nr. 4 (2022): 681–706. http://dx.doi.org/10.1525/sla.2022.6.4.681.

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This article illustrates how a classicizing verse rendering of the Fourth Gospel, Nonnus’s fifth-century Paraphrasis of St John’s Gospel, evokes a twofold concept of Christian rulership that is simultaneously heavenly and terrestrial. It argues that the description of the Crucifixion and Entombment scenes offer a twofold panorama of the late antique world with an emphasis not only on the religious symbolism of these events but also on their importance for the crafting of the aspirations of the imperial church. Through typological interpretation, Platonic hues, classical intertextuality, and descriptions of objects connecting the heavenly and earthly realms, the poem hints at the universalist aspirations of Roman imperial Christianity, as seen from the focus on material details that the poem uses to map its version of the Christian ecumene.

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CERELLA, ANTONIO. „Religion and political form: Carl Schmitt's genealogy of politics as critique of Jürgen Habermas's post-secular discourse“. Review of International Studies 38, Nr. 5 (Dezember 2012): 975–94. http://dx.doi.org/10.1017/s0260210512000435.

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AbstractJürgen Habermas's post-secular account is rapidly attracting attention in many fields as a theoretical framework through which to reconsider the role of religion in contemporary societies. This work seeks to go beyond Habermas's conceptualisation by placing the post-secular discourse within a broader genealogy of the relationships between space, religion, and politics. Drawing on the work of Carl Schmitt, the aim of this article is to contrast the artificial separation between private and public, religious and secular, state and church, and the logic of inclusion/exclusion on which modernity was established. Revisiting this genealogy is also crucial to illustrating, in light of Schmitt's political theory, the problems underlying Habermas's proposal, emphasising its hidden homogenising and universalist logic in an attempt to offer an alternative reflection on the contribution of religious and cultural pluralism within Western democracies.

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Alec R. LeMay. „Inculturation and the Roman Catholic Church in Japan“. Horizontes Decoloniales / Decolonial Horizons 3 (2017): 91. http://dx.doi.org/10.13169/decohori.3.0091.

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20

Brown, Richard. „Alternative Modernities: A Cultural Genealogy of Japan's Modernization“. Asian Journal of Social Science 35, Nr. 4-5 (2007): 488–510. http://dx.doi.org/10.1163/156853107x240314.

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Traditional and largely rural patterns of relationships seem to persist in Japan despite economic and political modernization. Infused within modern technology, ideology, and apparently modern organizational forms, one discerns the persistent, if not determining, influence of native values and social patterns. Following a genealogical approach, inspired by Nietzsche and Foucault, this paper goes beyond the opposition between universalist and multiculturalist models of modernization, in order to identify certain indigenous principles of social organization manifest in both "traditional" and "modern" social formations of Japan. The persistence of these basic principles, such as the 'frame orientation," and the emphasis on wa (harmony, peace), is traced through the historical process of Japan's modernization in various realms of social life — the economy, political life, and popular culture. e analysis recent structural shifts in Japanese society, while still affirming the principles of Japan's "alternative modernity," also implies that major changes in its basic organizing principles might be under way.

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Streltsov, D. V., K. O. Naka, V. V. Nelidov, K. O. Sarkisov, V. N. Dobrovolsky, I. P. Lebedeva und I. A. Romanova. „Roundtable “Unification Church in Japan as a Sociocultural and Political Phenomenon”“. Japanese Studies in Russia, Nr. 1 (11.04.2023): 111–29. http://dx.doi.org/10.55105/2500-2872-2023-1-111-129.

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In the second half of 2022, the Japanese political world was shaken by a major scandal: in July 2022, former Prime Minister and a prominent member of the ruling Liberal Democratic Party Abe Shinzō was killed at an election rally. The assassin, caught at the crime scene, declared that the murder was a revenge for the victim’s connection with the Unification Church, which, according to the perpetrator’s words, had led his family to financial ruin. Initially, this explanation seemed fantastical, but the investigation that followed revealed that both Abe Shinzō himself and many other Japanese politicians had been maintaining connections with the Unification Church for many years. This caused an uproar in Japanese society, especially given the rather controversial reputation of the Unification Church. On January 26, 2023, the Association of Japanologists and the research laboratory “Center for Japanese, Korean, and Mongolian Studies” of the Moscow State Institute of International Relations (MGIMO University) held a roundtable “Unification Church in Japan as a Sociocultural and Political Phenomenon”. The participants of the roundtable analyzed the situation around the Unification Church and its role in Japanese politics in detail, studied the specific features of the “new religions” in Japanese society, and considered the factors determining their influence on the political world of Japan.

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Dale, Kenneth J. „Why the Slow Growth of the Japanese Church?“ Missiology: An International Review 26, Nr. 3 (Juli 1998): 275–88. http://dx.doi.org/10.1177/009182969802600301.

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The author, as a non-Japanese observer of and participant in the life and work of the church in Japan, analyzes various reasons for the slow growth of the Japanese church. Obstacles in the culture, including the Japanese religions, social system, value system, and also inadequacies within the church itself, are examined for their negative influence on the growth of the church.

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Ruotsila, Markku. „Christian Fundamentalism in Japan“. International Journal of Asian Christianity 5, Nr. 1 (03.03.2022): 115–35. http://dx.doi.org/10.1163/25424246-05010007.

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Abstract This article examines the ultimately unfruitful attempts by U.S. Christian fundamentalists at establishing a presence within Japanese Protestantism. Almost unknown even to scholars in the field, this missionary effort was launched in 1949. It yielded several indigenous institutions, including the Tokyo Christian Theological Seminary, the Japan Bible Times, and the Christian Presbyterian Church of Japan. This uniquely American import of a fundamentalist defense of the “faith once received” is here put in regional, anti-communist and intercultural contexts.

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Portier, Philippe. „LAICITY AND WOMEN’S RIGHTS. EQUALITY AND DIFFERENCE IN CONTEMPORARY FRANCE“. POLITICS AND RELIGION IN EUROPE 9, Nr. 2 (27.12.2015): 197–211. http://dx.doi.org/10.54561/prj0902197p.

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It is common practice to defend the idea that by separating, in 1880s-1905, the State from the Churches, in particular from the Roman Catholic Church, the French Republic has opened the way to the feminine emancipation. The return to the history tilts us to propose a more diffentiating interpretation. The influence of the laicity is, in France, by no means unambiguous: according to periods, the Republic adopted varied public policies towards women. This article presents a diachronic modelling, envisaged from the dialectic of the equality and the difference, of these policies. It spots a first period, 1880 till 1960, during which remains a hierarchical formula maintaining women in a status of inferiority ; between 1960 and 1990, the equality spouses with the religious difference; from 1990, under the influence of the controversy around the “ Muslim question “, France enter a more universalist model, in which the assertion of women’s rights comes along with a relative denial of the religious difference.

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Min, Kyung Woon. „The Early Japan Mission of the Korean Presbyterian Church“. Mission and Theology 48 (30.06.2019): 217–43. http://dx.doi.org/10.17778/mat.2019.06.48.217.

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Choe, Eun-Ju. „The Korean Christian Church in Japan and Ethnical Identity“. Korea Journal of Japanese Studies ll, Nr. 34 (Dezember 2011): 109–34. http://dx.doi.org/10.35368/kjjs.2011..34.005.

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Zhou (周韵), Yun. „Transnational but Isolated“. Journal of Chinese Overseas 14, Nr. 2 (02.10.2018): 268–89. http://dx.doi.org/10.1163/17932548-12341382.

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AbstractLiterature on immigrants’ religious activities highlights the importance of transnational ties between the host and home communities. This paper challenges the dominant discourse by looking at a Chinese evangelical church in Chiba, one of the seven prefectures in the Greater Tokyo Area, Japan. This ethnic church is an isolated religious community that grows with limited transnational connections and support. By exploring the structure and membership of this ethnic church, I argue that adopting a transnational approach may downplay the role of religious immigrants in the construction of ethnic religious community. I propose that the growth of this ethnic church with very limited connections with the host country and the homeland can be better understood using the concepts of cultural identity and diaspora. The data in this study originates from my ethnographic fieldwork in Japan, conducted from August 2010 to February 2011.

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Ikeda, Michel-Masafumi. „The Vision of Paradise for People in Difficulties: The Solution Shown by a Russian Architect“. Resourceedings 2, Nr. 3 (13.09.2020): 210. http://dx.doi.org/10.21625/resourceedings.v2i3.734.

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The Eastern Orthodox is a minority in Japan. However, it played an important role in the modernization of architecture. This paper aims to review their early architectural activities, and further to uncover the influences they received from the Russian architect whose name was Mikhail Aref'evich Shchurupov.The architecture of Orthodox Church in Japan began from the conversion of existing private houses to chapels. The eclectic chapels followed them. The Resurrection Cathedral in Tokyo, designed by Shchurupov, made an epoch in the history of architecture in Japan. Needless to say, its greatest impact was on the Orthodox Church itself. The believers opened their eyes to the authentic western architecture. The churches at each stage can be seen in Kashiwa, Ishinomaki, and Odate.Shchurupov left a number of churches in Russia. Three of them, still existing around St. Petersburg, show the trajectory on which he explored the lightweight and inexpensive structure to build churches for the economically challenged parishes facing difficult geological conditions. At first, he showed a structural rationalism. Then, he tried to build a dome with wood. At last, he reached to the steel structure.At the Orthodox Churches, the division of interior space is emphasized and visualized. Each space symbolically plays various roles during the liturgy, and gives the believers the pseudo experience of the visit of heaven, which enables them to pass the faith across generations. The fact that the early believers in Japan projected the vision of paradise to the nave of their chapel means that they had reached the essence of church architecture.Shchurupov's architectural features were suitable to the Orthodox Church in Japan in various difficulties as a religious minority. His idea and concept reflected in the Resurrection Cathedral enabled the believers in Japan to maintain their worship facilities for a long time.

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Van der Watt, Stéphan. „Proclaiming and Embodying Peace in Pacifist Japan: a Reformed Church Perspective“. Ecclesial Futures 5, Nr. 1 (29.05.2024): 79–94. http://dx.doi.org/10.54195/ef18835.

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This article assesses a significant Peace Declaration which was recently released by the Reformed Church in Japan (RCJ). Through this declaration the RCJ affirms her calling and responsibility—as a missional church which is part of a 1% Christian population—to proclaim and embody peace in Japan and beyond. The article uses an integrative literature review and in-depth theological reflection as its main research techniques. The systematic review addresses the question: What is the significance and meaning of the RCJ Peace Declaration within the wider field of Peace Studies and in connection with the notion of pacifism in Japan and globally? It is argued that theological understandings of peacebuilding can indeed constructively promote peace and justice in worldwide conflicts. The article further explainshow a vast corpus of knowledge and practice includes the body of Christ in Japan which, through the RCJ Peace Declaration, represents a pro-active vision of God’s shalom. Public witness is not an add-on to the church's mission. Instead, the Church realizes its missional calling when it publicly engages in testifying to true Christian peace by rejecting imperial claims.

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Lukin, Alexander, und Olga Puzanova. „St. Nicholas of Japan and his approach to state-church relations and the status of the Japanese Orthodox Church“. St.Tikhons' University Review 99 (28.02.2022): 11–29. http://dx.doi.org/10.15382/sturi202299.11-29.

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This article examines Nikolai’s views on Church-state relations and the status of the Japanese Orthodox Church. These two questions are inextricably linked because having founded and developed the Japanese Orthodox Church, Nikolai sought to build up its relations with the Japanese state, the Russian Orthodox Church and the Russian state, according to his understanding of the Orthodox ideal, and his views therefore had a direct bearing on his activities and the status of the Japanese Orthodox Church.The topic of Nikolai’s ideas about the status of the Japanese Church is poorly covered by the available literature, which predominantly adopts the simplistic view that Nikolai immediately tried to create a church that was as independent from the Russian Church as possible. This view, however, relies on individual comments taken out of context. The issue is important both in itself and for those who wish to investigate how far the potential indigenisation of the Orthodox Church can be stretched, as well as Nikolai’s views on the matter. The authors conclude that it would be a gross over-simplification to say that Nikolai supported an independent Japanese Church from the outset of his work in the country. In fact, he advocated close ties with the Russian Church for the foreseeable as a guarantee of the Japanese Church’s commitment to true Orthodoxy and fought actively against those who supported premature independence. While it is true that for pragmatic purposes, he would publicly express opinions in support of actual independence for the Japanese Church, this only took place during a period of growth in anti-Russian sentiment in Japan and he would only do so to protect the Church from attacks.

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Smirnova, Irina. „The Ecclesiastical Missions of Russia in Japan and Jerusalem: The Edges of Convergence“. Przegląd Wschodnioeuropejski 11, Nr. 1 (01.06.2020): 69–81. http://dx.doi.org/10.31648/pw.5971.

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Based on new archival materials, the article reconstructs the picture of the Russian Church presence in Japan and the Holy Land at the end of the 1870s and early 1880s. This was a key period in the fate of the Japan and Jerusalem Russian Ecclesiastical Missions, when both Missions suffered crises that brought them to the verge of closure. The author considers the characteristic features and general patterns of the Russian Ecclesiastical presence abroad in the context of interfaith competition and inter-agency contradictions. The article reveals the reasons that hindered the effective work of Russian Church representatives abroad and pays special attention to the political importance of the Japan and Jerusalem REM.

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Park, Kwang-Duck. „Comparative Study on Long-term Care Insurance for the Elderly in Korea and Japan - focused on local government -“. Korea Association of Local Administration 19, Nr. 2 (31.08.2022): 75–95. http://dx.doi.org/10.32427/klar.2022.19.2.75.

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Japan is the best case study of a low-fertility and aged society in Korea, and the fundamental purpose of this study is to find clues in Japan to overcome Korea's low-fertility and aged society. Therefore, the researcher evaluates and analyzes the various social policy that Japan has taken for the aging society, and intends to find our social welfare policy for the elderly from there. In the analysis, the researcher basically stood in the position of new institutionalism, identified the policy's historicity, path dependency, and value orientation. Gilbert and Terrel used more practical for using spectrum not dichotomy. Their policy analysis breaks away from the dichotomous approach of the existing universalist value and the selective approach, and places selectivism and universalism as two extremes so that they can analyze more realistic aspects, and set their position on one spectrum. Research also use this analysis tool because It is a very realistic policy analysis method to analyze whether between two counties, Korea and Japan are differenciated with each other or not. Researcher intends to reveal the characteristics of the welfare states of Korea and Japan. The analysis includes selection of values for policy making, and the policies used in the analysis include not only long-term care insurance (LTC) but also social services for the elderly for a low-fertility and aging society. Through the analysis so far, the researcher confirmed the fact that Korea and Japan, which belong to the same type of welfare state, especially Long-term care insurance and social services for the elderly between the two countries. They are clearly divided into more selective perspectives in Korea and more universalistic perspectives in Japan. Finally, I would like to conclude by suggesting and writing about the establishment of a regional integrated care system that Japan is promoting as a measure for a low-fertility and aging society.

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Van der Watt, Stéphan. „Diaconal Church Initiatives and Social/Public Welfare in Postwar Japan: A Descriptive Overview“. Religions 14, Nr. 5 (01.05.2023): 594. http://dx.doi.org/10.3390/rel14050594.

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This article reflects on post-WWII developments and the current state of church-related diaconal initiatives in Japan. Pioneering Christians have made significant contributions to the development of social welfare since the Meiji Era (1868–1912). Despite still being a radical minority of around only 1 percent of Japan’s population, the nationwide network of Japanese Christian churches, educational institutions, and social welfare organizations makes Christianity’s presence felt on a much wider scale. With its focus on postwar efforts, this article gives a brief overview that ranges from education to social reform and medical care, all of which were traditionally incorporated under the notion of “Christian Social Welfare” (Kirisutokyō Shakai Fukushi). The research integrates Japanese and English sources in a methodical, rigorous literature study in response to the following main question: Why is there a complicated relationship in postwar Japan between church practices defined as diakonia and the work of Christian-based social welfare organizations? This article discovers how diakonia as a theological concept is re-orientating the core identity and mission of churches in Japan. A case study from the Reformed Church of Japan’s diaconal activities is presented to highlight the conclusion that a complex relationship remains between social welfare organizations and wider church practices enacted under the rubric of diakonia.

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Sarapin, Alexander. „"THE FIRST NOT ONLY IN HONOR": ANALYSIS OF ECCLESIOLOGICAL INNOVATION OF HIS ALL-HOLINESS ECUMENICAL PATRIARCH BARTHOLOMEW І“. Sophia. Human and Religious Studies Bulletin 19, Nr. 1 (2022): 39–42. http://dx.doi.org/10.17721/sophia.2022.19.8.

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Based on the statements of Patriarch Bartholomew І, stated in an interview with the New York newspaper National Preacher, an analysis of his ecclesiological innovation is offered. We are talking about a radical revision of the problem of primacy at the level of the Ecumenical Patriarchate. The principle that he declared "first not only in honor" should be taken as evidence of unconditional adherence to the provisions of universalist ecclesiology. On the other hand, his previous statements of agreement with the provisions of Eucharistic ecclesiology should be questioned. The article shows the discrepancy between the principle "the first not only in honor" with certain canons of the Ecumenical Councils. The implementation of this ecclesiological innovation led to a number of irreversible consequences that led to a crisis in relations between some autocephalous Churches. Evidence of this should be recognized: 1) verdict of the Holy Synod of the Moscow Patriarchate (December 2013), which expresses distrust of those ecclesiological innovations that undermine the principle of conciliarism (sobornost); 2) the decision of the Council of Bishops of the Patriarchate of Constantinople (September 2018) to grant autocephaly to a certain Church without coordination with the opinions of the primates of other local Churches; 3) the fact of granting the Tomos to the Orthodox Church of Ukraine (January 2019). Two perspectives are proposed for the further introduction of the principle "the first is not only in honor" in theological discourses. We are talking about the path of "church modernization" or about the resumption of the policy of "Eastern papism" by the Ecumenical Patriarch. Hope is expressed for further efforts by Orthodox theologians in upholding the ecclesiological principle of "primacy in honor, but not in power".

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Lee, Wonjung. „The Church of Christ in Japan (Nihonkirisutokyōkai) in Colonial Korea“. 韓國敎會史學會誌 50 (31.08.2018): 211–48. http://dx.doi.org/10.22254/kchs.2018.50.07.

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Lee, Wonjung. „The Church of Christ in Japan (Nihonkirisutokyōkai) in Colonial Korea“. 韓國敎會史學會誌 50 (31.08.2018): 211–48. http://dx.doi.org/10.22254/kchs.2019.50.07.

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Notehelfer, F. G., Yamaji Aizan und Graham Squires. „Essays on the Modern Japanese Church: Christianity in Meiji Japan“. Monumenta Nipponica 56, Nr. 1 (2001): 118. http://dx.doi.org/10.2307/2668460.

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Liu, Weiyu. „Comparative Analysis of Church-State Relations in Poland and Japan“. Lecture Notes in Education Psychology and Public Media 24, Nr. 1 (20.11.2023): 256–64. http://dx.doi.org/10.54254/2753-7048/24/20230744.

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The problem of religious beliefs and their communities has been a very controversial topic throughout human history. In modern states, most governments adopted the Western idea of separating the churches and the governments. Under the development of globalization, the Eastern states, like the states in East Asia, also followed this trend. This thesis compares and contrasts the church-politic relationship of Poland and Japan to show the similarities and differences between the Western and Eastern countries on the separation of the Churches and States. The thesis compares this topic from the angles of churches and the governments attitudes toward each other and the churches in the judiciary of these two states. It ends up with the idea that Poland states their secular position in the world but still has a close relationship between the Catholic Church and the government. Even though the Japanese government has a vague relationship between the Shinto and Buddhist communities, it still strictly performs the separation of churches and states in public. The research may provide a view for Western scholars and government to encourage them to put down the idea of Orientalism and get experiences from the Eastern World about the religion topic.

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Cabrita, Joel. „People of Adam: Divine Healing and Racial Cosmopolitanism in the Early Twentieth-Century Transvaal, South Africa“. Comparative Studies in Society and History 57, Nr. 2 (20.03.2015): 557–92. http://dx.doi.org/10.1017/s0010417515000134.

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AbstractThis article analyses the intersection between cosmopolitanism and racist ideologies in the faith healing practices of the Christian Catholic Apostolic Church in Zion. Originally from Illinois, USA, this organization was the period's most influential divine healing group. Black and white members, under the leadership of the charismatic John Alexander Dowie, eschewed medical assistance and proclaimed God's power to heal physical affliction. In affirming the deity's capacity to remake human bodies, church members also insisted that God could refashion biological race into a capacious spiritual ethnicity: a global human race they referred to as the “Adamic” race. Zionist universalist teachings were adopted by dispossessed and newly urbanized Boer ex-farmers in Johannesburg, Transvaal, before spreading to the soldiers of the British regiments recently arrived to fight the Boer states in the war of 1899–1902. Zionism equipped these estranged white “races” with a vocabulary to articulate political reconciliation and a precarious unity. But divine healing was most enthusiastically received among the Transvaal's rural Africans. Amidst the period's hardening segregation, Africans seized upon divine healing's innovative racial teachings, but both Boers and Africans found disappointment amid Zion's cosmopolitan promises. Boers were marginalized within the new racial regimes of the Edwardian empire in South Africa, and white South Africans had always been ambivalent about divine healing's incorporations of black Africans into a unitary race. This early history of Zionism in the Transvaal reveals the constriction of cosmopolitan aspirations amidst fast-narrowing horizons of race, nation, and empire in early twentieth-century South Africa.

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Shimanskaya, Olga Konstantinovna. „Traditional social institutions in Romanian youth policy“. Contemporary Europe, Nr. 5 (15.12.2023): 147–60. http://dx.doi.org/10.31857/s0201708323050121.

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Youth policy is an important area of the EU social policy. The national specificity of the EU member states allows different models for the implementation of youth policy, corresponding to their history and political culture. The study aims to explore a transition from the universalist model of implementing the Romanian youth policy of the socialist period to a centralised (or Mediterranean) one in which traditional social institutions play a pivotal role, such as family and the Church. The study applies the content analysis and the systemic method. Romania's accession to the EU made the government pay more attention to the youth. The funds for the youth policy were allocated from European integration funds. The government's strategy was to develop education and additional educational services and help children and the youth without parental care and large families. However, the quality of education deteriorated, aid did not reach its recipients, and tactically strategic goals were not achieved. The state youth policy turned out to be ineffective. The Romanian Orthodox Church (RuOC) became involved in solving issues of supporting children and the youth. Together with municipalities, sponsors, foreign philanthropists, the RuOC opens a network of social centers for children of permanent residence, day care, socio-cultural (educational, leisure, sports). The RuOC conducts actions in support of the development of secondary education to prevent dropouts from school, provide clothing and school supplies, study native history, etc. In general, the participation of the RuOC in solving youth problems convincingly indicates that a centralised model for the implementation of youth policy has been formed in Romania.

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WANG, Hanhao. „Discourses of “Imperialism” in the Late Qing Dynasty“. Cultura 15, Nr. 2 (01.01.2018): 97–115. http://dx.doi.org/10.3726/cul.2018.02.06.

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Abstract Imperialism, the key concept of modern politics and society, entered China via Japan in the late Qing Dynasty. This concept had been endowed with rich connotations before Lenin’s assertion that imperialism is the highest stage of capitalism gained a dominant position in China. Liang Qichao influenced by the Waseda University of Politics, regarded “imperialism” as the result of “nationalism”. He advocated the cultivation of nationals to cope with international competition. At the same time, Kotoku Shusui being influenced by the European and American socialist thoughts, regarded “imperialism” as the product of the politicians and capitalists’ seeking profit from the centralization of power. Mencius, a classic Confucian text, became the native resource for absorbing this proposition, attention to the universalist thought which is constructed by Confucian moral theory such as compassion. But for other East Asian countries such as China and Korea, the claim had received little response.

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Kalicki, Konrad. „Japan's Liberal-Democratic Paradox of Refugee Admission“. Journal of Asian Studies 78, Nr. 2 (Mai 2019): 355–78. http://dx.doi.org/10.1017/s0021911819000093.

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In-migration embodies the liberal-democratic paradox: the tension between the right of an individual and the collective will of a polity. This is well illustrated by escalating conflicts over admission of the “special category” of international migrants: refugees. Taking Japan as a notoriously difficult case, this paper analyzes recent developments in Japan's embattled refugee policy and argues that grassroots efforts by civil society provide a way to move beyond the current gridlock of the state-centric paradigm of refugee admission. Specifically, empirical evidence available to date suggests that private refugee sponsorship that enables individuals and community organizations to voluntarily sponsor the resettlement of UN-recognized refugees offers a viable policy instrument in Japan's context. While retaining the democratic communitarian outlook on admission of foreigners, the model injects liberal universalist qualities into immigration policy that are capable of motivating positive change domestically and, potentially, across East Asia at large.

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SATOH, Haruko. „Middle or Muddle: Whither Post-Abe Japan?“ East Asian Policy 14, Nr. 01 (Januar 2022): 71–84. http://dx.doi.org/10.1142/s1793930522000058.

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The brief political disruption in October 2021 that put Kishida Fumio as Japan’s prime minister may restore an ideological balance within the Liberal Democratic Party, a conservative party whose strength lies in its ability to be a broad church of views on issues related to foreign and security policies. This would be important to the Indo-Pacific region where events will be shaped largely by the contests between China and the United States.

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Takahashi, John. „The Beginning of the Orthodox Church in Japan: The Long-Lasting Legacy of Saint Nicholai“. Studies in World Christianity 16, Nr. 3 (Dezember 2010): 268–85. http://dx.doi.org/10.3366/swc.2010.0104.

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Japanese Orthodox Christians faithfully preserve the legacy of St Nicholai as a great help in living the Orthodoxy Christian life today. Especially regarding evangelisation in Japan, St Nicholai's thoughts and missionary activities are studied and referred to just as the Church Fathers are referenced to find answers for theological questions. In this sense, he is considered to be a modern Church Father by Japanese Orthodox Christians. Although detailed study of his thoughts and activities is still in progress, research findings will benefit both clergy and the faithful in any church when they encounter modern day problems as Christians. The secret of his success is found in the fact that he always remembered to bring Orthodox Christianity within the context of everyday life and culture.

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Медведев, Сергей Сергеевич. „Japanese Orthodox Church: from the Beginnings to the Present“. Праксис, Nr. 1(3) (15.06.2020): 210–25. http://dx.doi.org/10.31802/2658-6517-2020-1-3-210-225.

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С конца 50-х годов ХIХ в. на фоне активного сотрудничества Российской Империи с Японией Русская Церковь поставила вопрос о необходимости внешней миссии в Стране восходящего солнца. Святитель Николай Японский является объединяющим звеном двух великих держав. Наследие Святого является национальным достоянием двух народов. По мнению Святителя, «все, что делается в Японии, более чем всякое другое государство должно интересовать Россию, как непосредственную соседку её на крайнем Востоке. Оба государства молодые, полные свежих сил и надежд на долгую историческую жизнь. Притом же, оба - совершенно различные по своему географическому положению, вследствие чего в будущем они могут только помогать друг другу, но не встречаться одно с другим на перекрестных дорогах и не мешать одному и другому»1. Миссионерская деятельность святого Николая Японского является достойным образцом для современной христианской проповеди. «В стране, которая была изолирована от всего мира, десятки тысяч людей, услышав голос одного человека, обратились в веру, которая была для них непонятна, которая разделялась другим народом и не имела никакой укорененности в местной культуре»2. Святитель Николай оставил большой кладезь трудов, которые привели к созданию современной Японской Православной Церкви. Since the late 50s of the nineteenth century at the backdrop of the active cooperation of the Russian Empire with Japan, the Russian Church raised the question of the need for an external mission in the country of the Rising Sun. St. Nicholas of Japan is the unifying link of the two great countries. The legacy of the St. Nicholas is a national treasure of two peoples. According to Hierarch, «everything that is done in Japan, more than any other state, should interest Russia as its immediate neighbor an the far East. Both states are young, full of fresh strength and hopes for a long historical life. Moreover, both of them are completely different in their geographical position, as a result of which in the future they can only help each other, but not meet one another on cross roads and not interfere with one and the other». The missionary work of St. Nicholas of Japan is a worthy model for modern Christian preaching. «In a country that was isolated from the whole world, tens of thousands of people, having heard the voice of one person, converted to a faith that was incomprehensible to them, which was shared by other people and had no root in local culture». St. Nicholas left a large storehouse of works that led to the creation of the modern Japanese Orthodox Church.

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Matsui, S. „Japan: The Supreme Court and the separation of church and state“. International Journal of Constitutional Law 2, Nr. 3 (01.07.2004): 534–45. http://dx.doi.org/10.1093/icon/2.3.534.

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Numano, Jiro. „Hasty Baptisms in Japan: The Early 1980s in the LDS Church“. Journal of Mormon History 36, Nr. 4 (01.10.2010): 18–40. http://dx.doi.org/10.2307/23291122.

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LeMay, Alec R. „Mushūkyō Identification and the Fragile Existence of Catholic Children in Japan“. Religions 10, Nr. 7 (01.07.2019): 414. http://dx.doi.org/10.3390/rel10070414.

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This paper challenges the Japanese word mushūkyō as it is used to create a collective, non-religious identity that excludes religious practitioners. Mushūkyō, in addition to functioning as the antithesis of religion, produces the homogeneity Japanese desire for themselves. As Japan becomes increasingly more diverse in thought and ethnic background, it regulates this diversity by teaching young Japanese to subscribe to mushūkyō. This is achieved by controlling the friendships children have at school and by creating an environment that limits religious practice. The conflict between public schools and religion is epitomized by the Roman Catholic Church and the flight of its children. Nearly a decade of quantitative research at a Catholic Church located in the Tokyo suburbs is combined with ethnographic narratives of four Catholics to paint a picture of a Japanese more religiously partisan than previously imagined.

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Miki, Mei. „A Church with Newly-Opened Doors: The Ordination of Women Priests in the Anglican-Episcopal Church of Japan“. Japanese Journal of Religious Studies 43, Nr. 1 (20.06.2017): 37–54. http://dx.doi.org/10.18874/jjrs.44.1.2017.37-54.

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Löffler, Beate. „Acculturated Otherness. Christian Churches and Wedding Chapels in Modern Japanese Society“. Entangled Religions 5 (18.12.2018): 312–46. http://dx.doi.org/10.46586/er.v5.2018.312-346.

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During the latter half of the nineteenth century, the Japanese government ended the centuries-long Japanese policy of isolation and initiated a rapid modernization effort that aimed to create a competitive Japanese nation state. In addition to such changes as new family law, compulsory education, and redistribution of property, the government contracted foreign experts with the goal of importing western knowledge. As a result, civil engineers, artists, and physicians started moving to Japan, as did missionaries. This resulted in intense cultural encounter and negotiation, in the course of which Christian faith and Western church architecture became acculturated in Japan. This article sketches the socio-cultural and technological parameters shaping Japanese Christian church buildings from the 1860s onwards as well as the transfer of meanings and forms from an explicitly Western tradition into a Western-looking and yet entirely Japanese tradition of Christianity. It sketches a second line of transfer as well, that reinterpreted the ‘church’ as an architectural form into the Wedding-Chapel-Romanticism of the non-Christian Japanese mainstream wedding industry.

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