Journal articles on the topic 'Brothers (Religious)'
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1
Bae, Hee-Sook. "Another Look at the Speeches of Reuben and Judah in Genesis 37." Biblische Zeitschrift 64, no. 2 (July 23, 2020): 307–19. http://dx.doi.org/10.30965/25890468-06402005.
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Abstract Using a narratological synchronic reading, this article argues that Reuben and Judah are contrastively juxtaposed in their rhetoric and intentions in Genesis 37. Reuben considers the brothers’ plot a criminal act and bans both their internal intentions and their external evildoings against Joseph, whereas Judah repeatedly forbids them from killing Joseph, their own brother, posing a moral argument against fratricide. Problematically, however, he permits another evildoing, the sale of their own brother. The contrastive parallel of the two brothers in Genesis 37 does not support the classic documentary hypothesis, nor the supplementary expansion in favour of Judah. Rather, Judah’s problematic dealings with his own brother harkens to the practice of selling of own “flesh” and “kindred” into slavery in the post-exilic period. Genesis 37 in its present position provides a natural link to Genesis 38, as both chapters are identical in their negative depiction of Judah.
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Zaen Musyrifin and Suwari Amalia. "Konseling Agamawan Masa Depan (Studi Layanan Konseling pada Santri dan Frater)." Bulletin of Counseling and Psychotherapy 4, no. 3 (November 1, 2022): 497–506. http://dx.doi.org/10.51214/bocp.v4i3.216.
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Humans are religious creatures and certainly cannot be separated from religious problems. In this study, the author divides people into two categories, namely someone who is taking religious education as a candidate for a religious leader and someone who does not get an education to become a candidate for a religious leader. In general, people who are pursuing religious education as candidates for religious leaders should be free from religious problems. However, the students and brothers still have various religious, personal, social, study and career problems. This is an interesting thing to research. Thus, the research question posed in this study is What are the problems faced by Santri and Brothers as Candidates for Religious Leaders? And what is the strategy for counseling services for students and brothers as Candidates for Religious Leaders? This study uses a qualitative research approach with research subjects, namely 2 representatives from Islamic Education Institutions and 2 representatives from Christian Education Institutions. The results showed that the Santri and Brothers had various problems, but they were required to solve the problems before guiding the people.
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Zalesch, Saul. "The Religious Art of Benziger Brothers." American Art 13, no. 2 (July 1999): 59–79. http://dx.doi.org/10.1086/424341.
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García Fernández, Ernesto. "Herejía y disidencia religiosa en el norte de la península ibérica en el siglo XV : Alonso de Mella y los herejes de Durango." Heresis 41, no. 1 (2004): 75–94. http://dx.doi.org/10.3406/heres.2004.2165.
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This contribution call about an heresy introduced by Franciscans brothers of the Observance, whose ideas are influenced by the problems which touch the medieval Christendom of the first half of the XVth century. The connection and the relation of these brothers with Italy and Aragon is evident : Alonso de Mella preaches to Italy and, for their part, Guillén de Albora and Brother Angel are, in the first time, followers of Felipe de Berbegal who was, in Aragon in 1430, in the head of a rebellion against his Franciscans «brothers». His religious propositions are especially going to become a reality in «Duranguesado», region of Biscaye close to Bilbao belonging to the Crown of Castile. The measures taken against the partisans of the sect were radicals : the bishop of Calahorra excommunicates them and later condemns for the stake all those who decided to follow their ideas, even there are some who escape by boat to the Muslim kingdom of Grenade.
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Nyan, Francis. "Half-Brothers." Journal of Vietnamese Studies 6, no. 3 (2011): 1–43. http://dx.doi.org/10.1525/vs.2011.6.3.1.
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Faced with a declining number of brothers arriving from France, the Frères des écoles Chrétiennes (FEC) in Vietnam actively recruited and trained Vietnamese members to sustain and expand their school network. French brothers practiced de facto associationism through their unwillingness and inability to concede responsibility to Vietnamese confreres. The expectations of the latter, however, had grown in an ecclesiastical background of indigenization, and this led to severe internal tensions. The hybrid life the FEC were committed to by virtue of their religious profession was a casualty. The failure of hybridity underlines the polarization engendered by the colonial frame.
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Knox, Lezlie. "Audacious Nuns: Institutionalizing the Franciscan Order of Saint Clare." Church History 69, no. 1 (March 2000): 41–62. http://dx.doi.org/10.2307/3170579.
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In 1263 Bonaventure of Bagnoreggio, Minister General of the Franciscan order, complained about recent turmoil between the Friars Minor and Franciscan nuns in a letter addressed to the Provincial Minister of Aragon: “You are undoubtedly aware, dear Brother, just how much our Order has been plagued up to now with threats, troubles, and litigation occasioned by the monasteries of the Order of Saint Clare. This has come to the point where they have petitioned the court of the Supreme Pontiff alleging, among other charges against us, that the customary services provided for them by our brothers are in fact prescribed by law; thus our brothers have proposed to have nothing more to do with them unless they first recognize our complete freedom by public written documents sent to the Holy Father.”
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Zhumaganbetov, Talgat. "Children and Childhood among the Medieval Türks. 6 th—8 th Centuries." Stratum plus. Archaeology and Cultural Anthropology, no. 4 (August 29, 2023): 101–11. http://dx.doi.org/10.55086/sp234101111.
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Social relations are among the most complex matters in history of the Inner and Western Asia. Archaeological and narrative sources do not offer us a complete picture of daily life and intra-family relations. Written accounts focused on the warriors, campaigns and deeds of the rulers. However, episodic information and ethnographic data allow us to look into the world of children and childhood. Among the medieval Kok Türks, the relations among children in the same family are a model in the construction of the state. As in any patriarchal family, the relationship was based on obeying to the elders, i. e. the father and elder brothers. The elders take care of the general well-being of the family, protect the younger ones, and in return, the younger brothers and sisters obey them and their requirements. Among the Kok Türks, the dynastic clan “Ashina and Ashide” were recognized as “elder brothers”, while the people — “Budun” — became their “younger brother”. All this, together with religious ideas, ensured the stability of the society during the 200 years of the existence of the Khaganate and in subsequent successor states of the Kok Türks.
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Duggan, Mary Kay. "Bringing Reformed Liturgy to Print at the New Monastery at Marienthal." Church History and Religious Culture 88, no. 3 (2008): 415–36. http://dx.doi.org/10.1163/187124108x426565.
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AbstractThe reformed liturgical texts created at the Council of Basel (1431–1449) were not printed at Mainz, the birthplace of the new technology, but across the river Rhine at a new monastery of the Brothers of the Common Life at Marienthal. Documentation of the establishment of that monastery is sketchy but includes the involvement of Archbishop Adolph II of Nassau (1462–1475) and vicar general of the Mainz diocese, Gabriel Biel (1410–1495), who would become a Brother at Marienthal. The 21 editions (1474–1484) that were issued by the monastery were almost all newly written books by local clerics: the reformed liturgical texts for the new German Bursfeld Congregation of Benedictines and diocesan breviaries; spiritual reading in the vernacular so typical of the books of the Brothers, including the first German translation by Biel of Jean Gerson's Opus tripartitum, a confessional by Johannes Lupi, and a life of St. Martin of Tours by Sulpitius Severus. Who cast the six types, who did the printing, and who paid for the printing shop remain subjects of conjecture?
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Obirek, Stanisław. "John Locke at the Polish Brothers school." Humaniora. Czasopismo Internetowe 29, no. 1 (March 15, 2020): 31–38. http://dx.doi.org/10.14746/h.2020.1.3.
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The goal of this article is to show the influence of Polish Brothers on the British philosopher John Locke. As an example, it will be point out the influence of Polish Brothers on the very influential text of Locke’s A Letter Concerning Toleration and other writings of this philosopher. Only in recent years it was accepted that Locke borrowed the concepts like tolerance and rationality of religious beliefs from Polish Brothers.
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Blažić, Milena Mileva, and Arburim Iseni. "RELIGIOUS MOTIFS IN THE GRIMMS’ FAIRY TALES." ANGLISTICUM. Journal of the Association-Institute for English Language and American Studies 12, no. 4 (May 24, 2023): 34. http://dx.doi.org/10.58885/ijllis.v12i4.34mb.
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<p><span>Gutenberg or Luther’s </span><em>Bible</em> (1534) and the fairy tales of the brothers Jacob and Wilhelm Grimm, titled <em>Kinder- und Hausmärchen</em> (<em>Children’s and Household Tales</em>, 1812), are included in the UNESCO World Heritage List (2005). In the process of literary reception, the collection of 210 fairy tales received the popular name of <em>Grimms’ Fairy Tales</em>, from the first publication in 1812, and in the international space and literary science and folkloristics also the acronym KHM (<em>Kinder- und Hausmärchen</em>). The Brothers Grimm were brought up in the spirit of the Protestant ethic and used religious motifs, motif fragments and blind motifs and values (e.g. purity, diligence, duty, honesty, order and care) in legends, sagas (<em>Doctor Luther at the Wartburg</em>, 1521) and fairy tales, e.g., in <em>Cinderella</em> (asceticism), <em>Little Red Riding Hood</em> (decency), <em>Snow White</em> (mastery), <em>The Frog King</em> (duty). Criticism of the Pope can also be found, namely in the fairy tale <em>The Fisherman and His Wife</em>, in which, among others, the topic of the male or female Pope is discussed.</p><p><span><strong>Keywords:</strong> Grimm Brothers, fairy tale, Bible, folklore, ATU, motifs, values in fairy tales, etc.</span></p>
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Kenney, Jeffrey T. "The New Politics of Movement Activism." Nova Religio 16, no. 3 (February 1, 2013): 95–104. http://dx.doi.org/10.1525/nr.2013.16.3.95.
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This paper examines the challenges facing the Society of Muslim Brothers in Egypt as it negotiates the democratic opening of the Arab spring. An Islamist movement with an established ideological track record, the Society of Muslim Brothers has played a prominent role in Egyptian society for over eighty years. It has now emerged as a major political faction, but its Islamist values and goals may conflict with the democratic politics to which it has committed. Compromise is not new to the Society of Muslim Brothers; it has survived as a movement by doing so. Working on behalf of the Islamist cause in the streets, however, is vastly different than representing an entire nation in the halls of power. Now the Society of Muslim Brothers must decide whether to reinterpret its Islamist agenda for the good of the polity or reinterpret democracy for narrow movement interests.
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Schwartz, S. "Brothers of Choice, Chosen Brothers; Rama/Bharata; Jacob/Esau." Literature and Theology 6, no. 1 (March 1, 1992): 11–22. http://dx.doi.org/10.1093/litthe/6.1.11.
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Hadfield, Andrew. "Shakespeare and the Digges Brothers." Reformation 25, no. 1 (January 2, 2020): 2–17. http://dx.doi.org/10.1080/13574175.2020.1743554.
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Snarey, John, and Philip Olson. "Review Article Pragmatism's Founding Brothers." Journal of Moral Education 32, no. 1 (March 2003): 91–95. http://dx.doi.org/10.1080/0305724022000073365.
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@ Ng Siew Boey, Norhana Abdullah, Khairul Anwar Mastor, Razaleigh Muhamat @ Kawangit, and Azarudin Awang. "Development of Human Capital through the Islamic Education of Our Brothers (Mu’alaf) in Terengganu." Jurnal Akidah & Pemikiran Islam 24, no. 1 (May 1, 2023): 159–98. http://dx.doi.org/10.22452/afkar.vol25no1.6.
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Development of human capital refers to the changes upon individuals to attain high moral values, be cultured in manners, have healthy mental intellect, be and able to perform their duty as a caliph in this world. In view of this, Islamic education plays an important role in developing the spirituality of the community of our brothers (mu’alaf). Thus, the objective of this study is to identify the real appreciation of the Islamic education of our brothers and to identify the relationship between Islamic education and the development of the human capital of our brothers in Terengganu. This study uses a qualitative method with a purposive sampling technique in focus group discussion. The result of the study shows that the level of understanding and religiosity appreciation among our brothers in Terengganu is still weak. This study suggests that more effective Islamic education must be reinforced by focusing on the teaching methods carried out. This study is important because it conveys real information on the learning situation and religious appreciation of our brothers in Terengganu which will fill the gap of previous studies.
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Skorupa, Ambroży. "Participation of Religious Brothers in the Exercise of Authority in Clerical Religious Institutes." Kościół i Prawo 12, no. 2 (December 19, 2023): 201–14. http://dx.doi.org/10.18290/kip2023.30.
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The paper has been inspired by the rescript of Pope Francis issued as a motu proprio on the appointment of superiors in clerical institutes. According to the binding ecclesiastical legislation, such practices used to be prohibited, although the Holy See would grant permissions on a case-by-case basis. The article discusses the idea of exercising authority in religious institutes according to the traditional rules of religious life, referring to St Benedict and St Francis. A serious obstacle to regulating this issue is the exercise of power. Another reason indicated in the rescript is the personnel situation in religious institutes, which makes it impossible for some members of the clergy to serve as superiors due to age and health status. This fact caused requests to the Holy See seeking permission for non-clerics to exercise the office of superiors. A significant attempt to respond to this need is the rescript announced by Pope Francis. It takes account of the existing legal solutions, as well as opening up a certain window of opportunity as regards changes to the structure of power in clerical institutes.
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Puttileihalat, Nofry. "Sesama Beda Agama (Islam-Kristen) Sebelum dan Sesudah Konflik Sosial di Kota Masohi." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 2, no. 2 (November 30, 2020): 183–202. http://dx.doi.org/10.37429/arumbae.v2i2.491.
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In the context of religious plurality, interreligious relations need to be positioned within the framework of humanitarian relations, because inter-religious relations which are placed apart from inter-human references result in religion losing its meaning. This article aims to describe the fellowship from the perspective of Christians and Muslims in Masohi. This description is essential because the conflict experiences experienced by the two religious communities in Masohi need to be constructed to build a future of peaceful religions. This study uses a qualitative descriptive approach with the perspective of religious studies. The research concludes that the view of fellowship in the period before and after the conflict in Masohi was that both Christians and Muslims still saw them as brothers and sisters due to cultural bond, pela-gandong.
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Davis, Erik. "Weird Naturalism of the Brothers McKenna." International Journal for the Study of New Religions 7, no. 2 (February 20, 2017): 175–98. http://dx.doi.org/10.1558/ijsnr.v7i2.31944.
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When Terence McKenna and his brother Dennis performed the so-called “Experiment at La Chorrera” in Columbia in 1971, they staged what became one of the most legendary and storied trip tales in contemporary psychedelic culture. This paper diagrams the matrix of Jungian alchemy, Marshall McLuhan, and science fiction that underpinned the protocols and conceptual apparatus of the Experiment. These ideas are tied to McKenna’s early unpublished text Crypto-Rap, which is briefly summarized as an example of “weird naturalism.” In essence, it is argued that Terence and Dennis McKenna “esotericized” media theory into an occult apparatus of resonance, sympathy, and apocalyptic ontology.
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Fuller, Michael. "The Brothers Karamazov as Christian Apologetic." Theology 98, no. 785 (September 1995): 344–50. http://dx.doi.org/10.1177/0040571x9509800503.
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Mitchell, Margaret M. "John Chrysostom on Philemon: A Second Look." Harvard Theological Review 88, no. 1 (January 1995): 135–48. http://dx.doi.org/10.1017/s0017816000030406.
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Recently in this journal Allen D. Callahan argued for a bold, distinctive interpretation of Paul's Epistle to Philemon. Contrary to the conventional interpretation, Onesimus was not a (runaway) slave, but was Philemon's own estranged blood brother. Rather than an appeal for forgiveness for a fugitivus, or a request to retain a slave for further service, the Epistle to Philemon is the apostle's attempt to bring about reconciliation between two brothers. Callahan's thesis constitutes a powerful reminder of how the interpretation of each of Paul's letters, perhaps especially this shortest and most subtle letter, depends acutely upon the interplay between historical reconstruction of the original context and the text itself. Callahan calls for a reconsideration of the most basic, universal presupposition of the interpretation of the letter—that Onesimus was Philemon's slave.
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Holland, Kate. "Novelizing Religious Experience: The Generic Landscape of The Brothers Karamazov." Slavic Review 66, no. 1 (2007): 63–81. http://dx.doi.org/10.2307/20060147.
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In this article, Kate Holland examines the significance of Christian legend in The Brothers Karamazov. Arguing that the novel's main creative mission was the reincorporation of religious experience into the novelistic form, Holland explores how Fedor Dostoevskii integrates the worldviews of hagiography, apocrypha, and folk legend into the novel through the generic identities of the Karamazov brothers. Similarities and differences on die level of character are expressed in the conflict between genres, leading to an examination of the novel's own generic assumptions, and a genre memory of its roots within medieval religious and vernacular works. Holland locates this interest within the critical and theoretical debates on the nature of the novel taking place in Russian academic and critical circles as Dostoevskii was writing the novel. The heterogeneous nature of the religious worldviews modeled by Dostoevskii subverts the conventional view of the novel as an expression of Orthodoxy and constitutes a radical experiment in novelistic form.
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Dorin, Rowan W. "“Once the Jews have been Expelled”: Intent and Interpretation in Late Medieval Canon Law." Law and History Review 34, no. 2 (March 8, 2016): 335–62. http://dx.doi.org/10.1017/s0738248016000043.
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Sometime in early 1434, two northern Italian counts, Francesco Pico della Mirandola and his brother Giovanni, sent a letter to Pope Eugene IV (r. 1431–47). Out of concern for their subjects, who had long suffered from a shortage of credit, Francesco and Giovanni had allowed some Jews to settle in their lands and lend at interest. In addition, the brothers had rented a house to these Jews for the purpose of moneylending. At the time, the noblemen stressed, they had not believed their actions to be unlawful. They had since come to fear, however, that they had inadvertently brought automatic excommunication upon themselves by violating the provisions of Usurarum voraginem, a decree first issued at the Second Council of Lyon in 1274 that called on secular and religious authorities to refuse lodging to foreign usurers and, in addition, to expel such usurers from their lands. The brothers' uncertainty, the petition noted, reflected the varied opinions of contemporary jurists (presumably those at Bologna, a mere 60 kilometers away), who disagreed on whether the decree was to be understood in reference to Jewish as well as Christian moneylenders. Deciding to err on the side of caution, the brothers petitioned the Holy Father to grant them absolution, if they had indeed incurred ecclesiastical censure through their actions. In addition, they asked to be granted a dispensation allowing the Jews to remain in their lands, so as to spare their subjects from even greater economic misfortune.
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MUNAWAR, Raniri, Munawar RAHMAT, and M. Wildan Bin H. M. YAHYA. "Tomb of Sunan Gunung Jati and Pura Tanah Lot: Two Multi Religious Tourism Destination in Indonesia." Journal of Environmental Management and Tourism 12, no. 4 (June 28, 2021): 1016. http://dx.doi.org/10.14505//jemt.v12.4(52).15.
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Religious tourism destinations in Indonesia are an essential pillar in the development of a peaceful, pluralist society. Tourists of various ethnicities and religions mostly visit the spiritual tourism areas of SGJ (Tomb of SunanGunungJati, Cirebon West Java) and PTL (Pura Tanah Lot, Bali). Therefore, this research aims to discuss the impact of religious tourism on forming a pluralist and peaceful society. The method is qualitative research with data obtained through observation, short and in-depth interviews, and book surveys. The study subjects were three tour guides, 100 tourists at each location, with the field research carried out for 10 Friday nights each at SGJ (October 2019 to February 2020) and PTL (December 2018 to August 2019). The result showed that firstly tourists feel a spiritual aroma in religious tourism destinations. Secondly, SGJ tourists, in particular, feel confident that the prayers they say at SGJ's grave are answered. Thirdly, tourists visualize ethnicities and followers of other religions as brothers who share the same spiritual goals. The implication is that religious tourism destinations are an alternative to the formation of a peaceful pluralist society.
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Hirsh-Ratzkovsky, Roni. "From Berlin to Ben Shemen: The Lehmann Brothers between Expressionism and Zionism." AJS Review 41, no. 1 (April 2017): 37–65. http://dx.doi.org/10.1017/s0364009417000034.
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The following article deals with the story of two German Jewish brothers, Alfred Lemm and Siegfried Lehmann. The first—a forgotten journalist and writer, the second—a doctor and educator, the founder of the Ben Shemen Youth Village in Mandate Palestine. Through the specific story of the two brothers, the article traces the path of messianic antiurban ideas prevalent in expressionist avant-garde circles in pre–World War I Europe, to the circles of German Jewish Zionism and from them to Palestine-Israel. Though German expressionism was itself an urban intellectual phenomenon, expressionist prose often exemplified antiurban and antimodern sentiments, as in the case of Lemm's prose. According to Lemm, redemption from the ills of modern society shall be found in withdrawal from the modern city and return to physical and metaphysical “roots.” Lemm's antiurban attitude influenced his brother Siegfried and found its full manifestation in the founding of the Ben Shemen Youth Village in 1927.
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Arruego, R. Sagarra, E. Ramos García, F. L. Bianchi Ramos, Á. Martínez Fernández, R. Molina Cambra, A. Muñoz Domenjó, M. Ortega Moreno, and M. Hernández Barrera. "Psychosis in muslim arab population. Case report and article review." European Psychiatry 64, S1 (April 2021): S323. http://dx.doi.org/10.1192/j.eurpsy.2021.866.
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IntroductionIn Spain, we are forced to familiarize ourselves with Arab-Muslim culture to properly treat our patients. The diagnosis becomes complicatedbecause western health professionals are not usually familiar with thisform of symptom presentation.ObjectivesThe objective of this work is to study the influence of Arab culture and Muslim religion on the psychopathological symptoms presented duringa psychotic episode.MethodsWe present two cases of psychosis in two brothers of Maghreb originwho were treated for the first psychotic episode in the acute psychiatricunit in a Spanish regional hospital. Then, we carried out a litle researchfrom the literatura.ResultsThe common psychopathological symptoms presented by two brothersof 26 and 27 years were: symptoms of thought, control and influence of the self. Delusional ideas of self-referential harm and persecution. Auditory and cenesthetic hallucinations. In the literature we find that patients with Islamic backgrounds whosuffer hallucinations can attribute these experiences to different beliefssuch as geniuses (jinn), black magic and the evil eye. One of the siblings was diagnosed with a psychotic episode withoutspecification, while the other brother got the schizophrenia label. Webelieve that this may be related to the fact that mental healthprofessionals generally tend to label fantastic stories as mind-blowingor delusional in nature.Conclusions1. Religious beliefs and fantastic tales of Muslim culture can be considered psychotic symptoms if healthcare professionals are notfamiliar with this culture. 2. Teamwork between mental health professionals, translators and religious counselors can improve care for Muslim patients.
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Barlow, Frank. "John of Salisbury and His Brothers." Journal of Ecclesiastical History 46, no. 1 (January 1995): 95–109. http://dx.doi.org/10.1017/s0022046900012562.
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The church of Exeter, although geographically remote from the centres of royal and ecclesiastical power in England, was in the twelfth century in no way isolated. The rule of the important royal clerk and ambassador, William de Warelwast (1107–37), destroyed its provincialism and much of its archaism; and in the second half of the century a connection with the church of Salisbury led to the influx of some interesting men. It may be that the intimate relationship with Canterbury, inaugurated by the election of Bartholomew, Archbishop Theobald'sformer clerk, to Exeter in 1161, and repaid by the final location of the Exeter clerk Baldwin on the primatial throne in 1184, was the more rewarding for both. But the seemingly largely one-way contribution of Salisbury to Exeter is just as interesting.
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Shrayer, Maxim D. "Dostoevskii, the Jewish Question, and The Brothers Karamazov." Slavic Review 61, no. 2 (2002): 273–91. http://dx.doi.org/10.2307/2697118.
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In this article, Maxim D. Shrayer offers a new perspective on Fedor Dostoevskii’s writings about the Jews. Following a trajectory initiated by Vladimir Solov'ev and Leonid Grossman, Shrayer argues that for Dostoevskii the Jewish question is primarily religious, rather than social or ethnic. Through close textual analysis, but also by placing the controversial blood libel episode from The Brothers Karamazov in the larger context of Dostoevskii’s fictional and discursive works, Shrayer links the anti-Semitic charges of ritual murder and host profanation with the story of Captain Snegirev and his son Iliusha. In the story of the Snegirevs, Shrayer identifies Dostoevskii’s keen understanding of (religious) intolerance and scapegoating. Shrayer demonstrates that the conclusion of The Brothers Karamazov (Iliusha Snegirev’s funeral) recalls “The Funeral of ‘The Universal Man’” from the March 1877 issue of The Diary of a Writer and thus points to Dostoevskii’s view of the Christian-Judaic reconciliation.
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Эгембердиева, У., and Н. Джаркинбаева. "TRANSLATION OF NAMES IN RELIGIOUS CONTEXT." Vestnik Bishkek state university af. K. Karasaev 2, no. 60 (April 1, 2022): 62–65. http://dx.doi.org/10.35254/bhu/2022.60.62.
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This study is focused on translating proper names, in particular, names in the religious context. There are Russian and English names that have a common origin or analogues with a similar sound. This is due to the fact that the spread of Christianity got Russian analogues for biblical names adapted to Slavonic phonetics around 990. The investigation is narrowed by considering names from the perspective of the biblical or religious context. Comparing the source text of The Brothers Karamazov by F. M. Dostoevsky with the target one done by Constance Garnett there were some findings that were worthwhile to share and served as an object for investigation.
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Grow, Matthew J. "The Whore of Babylon and the Abomination of Abominations: Nineteenth-Century Catholic and Mormon Mutual Perceptions and Religious Identity." Church History 73, no. 1 (March 2004): 139–67. http://dx.doi.org/10.1017/s0009640700097869.
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In 1846, Oran Brownson, the older brother of the famed Catholic convert Orestes A. Brownson, penned a letter to his brother recounting a dream Orestes had shared with him much earlier. In the dream, Orestes, Oran, and a third brother, Daniel, were “traveling a road together.” “You first left the road then myself and it remains to be seen whether Daniel will turn out of the road (change his opinion),” Oran wrote. At approximately the same period in which Orestes converted to Catholicism “because no other church possessed proper authority,” Oran joined The Church of Jesus Christ of Latter-day Saints because he believed that “proper authority rests among the Mormons.” Indeed, in an era characterized by denominational proliferation, democratization, and competition, Catholic and Mormon claims to divine authority proved appealing to some Americans, like the Brownsons, wearied by the diversity and disunity of the Protestant world. Oran cautioned Orestes to not trust polemical literature against Mormonism, but to “get your information from friends and not enemies.” Orestes could have repeated the same warning about Catholicism, given the number and intensity of nineteenth-century attacks on both Catholics and Mormons. Leaving mainstream Christianity to join the most despised religions in nineteenth-century America, the Brownson brothers embarked on spiritual quests that few contemporary Americans would have understood, much less approved.
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Darma Permana, I. Dewa Gede. "KISKINDHĀ KĀNDA RAMĀYĀNA'S STORY AS A LEARNING REFLECTION TO STRENGTHEN BROTHERHOOD BONDING." Satya Widya: Jurnal Studi Agama 4, no. 2 (December 31, 2021): 29–49. http://dx.doi.org/10.33363/swjsa.v4i2.732.
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The story of Kiskindhā Kānda is one part of the Ramayāna book which contains a sublime story and various conflicts in it. Among these various conflicts, there is one part that becomes the core of the story when two wanara brothers, namely Vālī and Sugrīva, are involved in a feud. The conflict reflects a less harmonious relationship between brothers, and seems similar to some cases that occur in life today. Reflecting on this, this study is interested in examining more deeply the story of the Kiskindhā Kānda Ramāyāna to find a deeper reflection of its learning, especially in the perspective of Hindu religious teachings. To support this goal, this research formulates several problems, namely related to the content of the story of Kiskindhā Kānda Ramāyāna, the nature of moral teachings in Hinduism, and finally formulating learning reflections that can be used as guidelines in living life. By using qualitative research methods, and literature studies, and using data analysis from Miles and Huberman. The results of this study indicate that the story of Kiskindhā Kānda Ramāyāna contains various learning reflections aimed at maintaining brotherly bonds so that they remain stable, harmonious, loyal, and helping each other.
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Rosyada, Amrina, Dendi Pratama, and Widya Widya. "Independent Learning Through Youtube: Puppetry Arts Learning for The Duo Puppeteer Brothers." Deiksis 14, no. 1 (January 31, 2022): 19. http://dx.doi.org/10.30998/deiksis.v14i1.9997.
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As one of the Indonesian honors, puppetry arts are supposed to be socialized and preserved for future generations. It needs creative, interactive, and digital-based media due to the fast and unstoppable global changes. This research aimed to demonstrate the use of YouTube as one of the interesting and interactive media platforms in learning the puppetry arts independently for the duo puppeteer brothers, Prama and Rafi. By applying a qualitative research design with narrative analysis, this research had literally observed, virtually interviewed, and digitally documented a set of questionnaires to the duo puppeteer brothers. Several data were also collected from secondary sources such as YouTube channels and online news. Unlike other little puppeteers who learn the puppetry arts in a studio, the results revealed that the duo puppeteer brothers had never joined any puppetry arts studio. At the age of 16 and 13 years old, they have been learning the puppetry arts through YouTube channels for years to identify different styles of professional puppeteers in performing the puppets’ shows. Using YouTube channels, the duo puppeteer brothers enjoy the puppetry arts learning and could preserve the national noble values and culture.
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Bơ, Nhong Ya Âu, Lưu Tuyển Long Trần, Viết Năng Đậu, and Văn Tuyên Nguyễn. "The quiet lifestyle of Catholic religious in contemporary religious orders." Khoa Học Công Giáo và Đời Sống 4, no. 1 (March 18, 2024): 21–34. http://dx.doi.org/10.54855/csl.24413.
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Mục đích của bài nghiên cứu này cho thấy việc giữ thinh lặng của sinh viên lớp Triết 1 Học viện thánh Anphongsô khá khả quan. Tất cả quý thầy đa số là đã dành thời gian cho việc giữ thinh lặng và sống đời sống thinh lặng, mặc dù mỗi dòng có một linh đạo riêng và đặc sủng khác nhau. Qua việc giữ thinh lặng, cũng là 1 cách để các thầy cảm nhận được ơn Chúa và tương quan với Ngài cách mật thiết hơn. Vì vậy, thinh lặng chính là sự cần thiết của đời tu. Abstract The purpose of this study is to show that first-grade philosophy students at St. Alphonsus maintained a rather active silence. Most brothers and sisters spend their time in silence and live a quiet life, although each order has a different spirituality and charism. By remaining silent, it is also a way for monks to feel God's grace and connect with Him more closely. Therefore, silence is essential to monastic life.
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Krstić, Aleksandar. "ЂУРАЂ И ВУКАШИН АРБАНАС ОД КАРАШЕВА: ЦРТИЦЕ О ЈЕДНОЈ ПЛЕМИЋКОЈ ПОРОДИЦИ ИЗ 15. ВЕКА С ПРОСТОРА БАНАТА." Историјски часопис, no. 72/2023 (December 30, 2023): 203–35. http://dx.doi.org/10.34298/ic2372203k.
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The paper deals with the noble Arbanas family (Hungarian: Orbonász) of Carașova, whose members performed important administrative and military duties in the southern border areas of Hungary during the 15th century. The scarce source material allows us to follow only the basic outlines of their activities. The most prominent members of this family and the founders of its two branches were the brothers George and Vukašin Arbanas. In 1437, George kept the royal castle of Carașova in present-day Romanian Banat (Hungarian: Krassófő, Serbian: Karaševo) as an honour, which proves that he already had a significant position in the borderline Caraș (Krassó) County at that time. In the Hungarian and Romanian historiography, it is considered that the brothers originate from a Serbian noble family from the territory of Albania. It is interesting that two Serbian annals mention a certain Vukašin Zuprović as a prominent participant in the Hungarian campaign against the Ottomans in Serbia in 1437. The civil war in Hungary after the death of King Albert (1439) favoured the further rise of the Arbanas brothers. As a supporter of King Wladislas I and John Hunyadi, George reached the position of the count of Timiş (Temes) in 1441–1442. Vukašin was given a significant role in the management of Timiş County, as some kind of his brother’s representative. The offspring of George and Vukašin built their careers on the southern border of Hungary during the reign of Matthias Corvinus. In the late 1480s, George the Younger performed the duty of the captain or the ban of Belgrade, while Vukašin’s son Peter was the captain of the Haram castle on the Danube in Caraș County (1489).
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Nahak, Yulius, and Markus Budiharajo. "RELIGIOUS BROTHERS’ EMOTION REGULATION TO PURSUE WELL-BEING IN ONLINE LEARNING." Polyglot: Jurnal Ilmiah 18, no. 2 (July 22, 2022): 203. http://dx.doi.org/10.19166/pji.v18i2.5233.
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<p align="center"> </p><p class="abstrak">Effective learning is supported by a conducive environment. However, pandemic situations with their demands have changed the learning system from face-to-face to a virtual learning environment, which in some ways affects the emotions of the students. This study aimed to investigate the way undergraduate students regulate their emotions to pursue well-being in online learning challenges. Two research questions were proposed, namely (1) how do the undergraduate students manage their emotions to cope with the online learning challenges; and (2) what factors did they find facilitative to cope with the challenges? Qualitative research was utilized through semi-structured interviews. The respondents were two first-year and two fourth-year undergraduate students from 2 private universities in Yogyakarta, Indonesia. The result indicated that community context as an ecological perspective provides security, trust, and meaningful activities that help its members cope with their negative emotions to pursue well-being in online learning. Furthermore, the school context played a crucial role in facilitating the learning goals through various supports and strategies. The lecturers and future researchers are expected to emphasize and develop more empirical studies concerning the importance of self-regulation of emotion to attain well-being in online learning challenges.</p><p> </p><p align="center"><strong>BAHASA INDONESIA ABSTRAK</strong></p><p>Pembelajaran yang efektif didukung oleh lingkungan yang kondusif. Namun, situasi pandemi dan tuntutannya telah mengubah lingkungan pembelajaran dari tatap muka menjadi pembelajaran virtual, yang berdampak pada emosi siswa dalam beberapa hal. Studi ini bertujuan untuk menyelidiki cara mahasiswa sarjana mengatur emosi mereka untuk mengejar kesejahteraan dalam tantangan pembelajaran online. Dua pertanyaan penelitian diajukan, yaitu (1) bagaimana mahasiswa sarjana mengelola emosi mereka untuk mengatasi tantangan pembelajaran online; dan (2) faktor apa saja yang mereka temukan fasilitatif untuk mengatasi tantangan pembelajaran online? Penelitian kualitatif digunakan dalam studi ini melalui wawancara semi-terstruktur. Respondennya adalah dua mahasiswa sarjana tahun pertama dan dua mahasiswa sarjana tahun keempat dari 2 universitas swasta di Yogyakarta, Indonesia. Hasilnya menunjukkan bahwa konteks komunitas religius sebagai perspektif ekologis memberikan keamanan, kepercayaan, dan kegiatan yang bermakna yang membantu anggotanya mengatasi emosi negatif mereka untuk mengejar kesejahteraan dalam pembelajaran online. Selain itu, konteks universitas memainkan peran krusial dalam memfasilitasi tujuan pembelajaran melalui berbagai dukungan dan strategi. Para dosen dan peneliti masa depan diharapkan untuk menekankan dan mengembangkan studi yang lebih empiris mengenai pentingnya regulasi emosi untuk mencapai kesejahteraan dalam tantangan pembelajaran online.</p><p> </p><div><br /><div> </div></div>
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Bainbridge, Virginia R. "Lives of the Brothers of Syon Abbey: Patterns of Vocation from the Syon Martiloge and Other Records ca. 1415-1622." Medieval People 37 (2022): 185–231. http://dx.doi.org/10.32773/zfge5428.
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This paper is part of a major prosopography project which is nearing completion. The project traced around 600 sisters, brothers and benefactors of Syon Abbey ca. 1400-1600. Their names were recorded by the community in three obit lists: the Cambridge obit list ca. 1451 was copied into the second, the Syon Martiloge (BL Add MS 22285), in the 1470s. The third was copied from the Martiloge in Lisbon ca. 1608. The Lisbon obit list contains new information unused by earlier historians. Five lists of names provide snapshots of the community in 1428, 1539, 1557, 1587 and 1622. Short biographies based on other sources reveal family background, social status, education and book ownership. Collectively they tell the story of Syon Abbey's first two centuries. This paper is about the Syon brothers: 164 have been traced and their names are all published here. St. Birgitta of Sweden (1303-1373) founded her Order of St Saviour for nuns as part of a wider movement for reform and renewal in the late medieval church. The Birgittines spread rapidly in northern Europe ca. 1400. Each Birgittine monastery had a house for up to 60 sisters living enclosed contemplative lives and a smaller house for 25 brothers. Their role was to provide the sacraments for the sisters and the community’s patrons and pilgrims. Syon Abbey was the only Birgittine house in England, founded near London by the Lancastrian king Henry V in 1415. It went on to commemorate the Yorkist and Tudor dynasties and had links with the Stuarts. It was important for its proximity to royal power during the Hundred Years’ War, the Wars of the Roses and the Reformation. The Birgittines of Syon Abbey were renowned for their holiness and learning and their resistance to Henry VIII’s Reformation. Syon priest St. Richard Reynolds was martyred at Tyburn in 1535 and Lay Brother Thomas Brownell in Newgate Gaol in 1537. Syon was dissolved in 1539, but the Birgittines divided into groups and continued to follow the Rule, some in exile. In 1559 the whole community went into exile, enduring poverty and warfare in the Low Countries and France. Two sisters died in prison and three brothers were captured by pirates before settling in Lisbon, Portugal, in 1594. Syon Abbey was significant in forging English Roman Catholic identity and inspiring the revival of religious orders in Europe. Scholars have made two main assumptions about the brothers which are countered by prosopographical analysis: firstly medieval Syon attracted steady numbers from foundation by Henry V to dissolution by Henry VIII; secondly numbers declined rapidly from 1539 until they died out in the 1600s. The early death of the founder, and Henry VI’s transfer of patronage elsewhere reduced funding and prestige. Recruitment dwindled until Edward IV refounded Syon in 1461. Medieval Syon’s fame is based on the achievements of the Yorkist era. There were fewer brothers after 1539 and fewer sisters, but the brothers were vital to Syon’s survival as a house of enclosed nuns. In St. Birgitta’s Rule the brothers were 30% of the community. At Syon they reached ca. 20-25%, 1420-1594. After 1600 the brothers continued their work as ca. 10% of the community until 1695.
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Larsson, Göran. "The Muslim Brothers in Europe: Roots and Discourse." Journal of Religion in Europe 3, no. 1 (2010): 189–90. http://dx.doi.org/10.1163/187489210x12597396698906.
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Birkett, Helen. "Separate but Equal: Cistercian Lay Brothers 1120–1350." Irish Theological Quarterly 81, no. 2 (April 19, 2016): 197–98. http://dx.doi.org/10.1177/0021140016630939a.
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Offutt, J. James, and George Weckman. "My Brothers' Place: An American Lutheran Monastery." Review of Religious Research 35, no. 1 (September 1993): 90. http://dx.doi.org/10.2307/3511078.
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O’Banion, Patrick J. "“They will know our hearts”: Practicing the Art of Dissimulation on the Islamic Periphery." Journal of Early Modern History 20, no. 2 (February 19, 2016): 193–217. http://dx.doi.org/10.1163/15700658-12342497.
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From the early sixteenth century, religious and legal authorities provided Spanish crypto-Muslims with guidelines for practicing taqiyya, the Islamic art of dissimulation. As theory collided with local realities, however, local actors innovated practice in the face of the continued divergence between an internal desire to practice Islam and external pressures to conform to Christianity. This article explores these tensions by analyzing the posthumous endowments of two wealthy Morisco brothers from the Castilian town of Deza who succeeded in convincing both Christian neighbors and the Inquisition of their sincere conversion to Christianity. The town’s Morisco community, however, viewed the brothers’ bequests as secret acts of Islamic charity. Such perceived efforts to enact taqiyya not only eroded Christian confidence that true converts could be discerned from false ones but also threatened to destabilize the Moriscos’ own religious identity and their relationship to both Christianity and Islam.
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Osiek, Carolyn. "The Women in Paul's Life." Biblical Theology Bulletin: Journal of Bible and Culture 42, no. 2 (April 19, 2012): 90–95. http://dx.doi.org/10.1177/0146107912441307.
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Jespers, Frans. "Een religieuze vrije val in Venray." Religie & Samenleving 14, no. 1 (January 1, 2019): 54–77. http://dx.doi.org/10.54195/rs.11585.
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In Venray, a country town in the south of the Netherlands, several hundreds of Roman Catholic religious lived and worked around the middle of the twentieth century. Eight different orders and congregations had their monasteries and convents for priests, brothers and sisters. Their main tasks concerned education (especially in boarding schools), nursing and psychiatric care. Between 1965 and 2005 more than 400 of them left, mainly because their tasks were taken over by lay people, which was a consequence of the development of the welfare state. In the seventies and eighties many other cultural changes led to big tensions within the monasteries and convents. Although the religious made various attempts to renew their rules and life, they were not able to stop the ongoing decrease of their numbers. The short history of those eight religious communities in Venray and their social practices is a good example of the recent history of active Roman Catholic religious in the Netherlands. Probably, in Venray their decline even went a bit faster than in most other Dutch places. Most of the ‘superfluous’ priests, brothers and nuns went to larger cities in order to develop alternative social activities, for which was no opportunity in a country town like Venray.
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Nafis, Muhammad Muntahibun, and Muhammad Ainun Najib. "Pemikiran Sufistik dan Toleransi Beragama KH. Sholeh Bahruddin di Pesantren Ngalah Pasuruan." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 7, no. 2 (December 5, 2017): 330–52. http://dx.doi.org/10.15642/teosofi.2017.7.2.330-352.
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Sufism and tarekat (Sufi order) play a significant role in building and enhancing mutual-peaceful dialogue between Islam and other religions and cultures. The Sufis establish cooperation with followers of other religions. This is because Sufism holds moderate view and understanding of Islamic doctrines. Sufism is, therefore, not limited only on spirituality and mystical realm, but it is also able to create a harmonious relationship among humans and between humans and nature. This article seeks to present a related study on the doctrine of religious tolerance within Sufism promulgated by KH. Sholeh Bahruddin, the headmaster of Pesantren (Islamic boarding school) Ngalah Pasuruan East Java. Kiai Sholeh sees Sufism as the main foundation of religious tolerance. As the murshid of the Tarekat Qādirīyah wa Naqsabandīyah Mujaddadīyah Khālidīyah Kiai Sholeh has intensively cultivated Islam raḥmah li al-‘ālamīn in the pesantren he leads. This doctrine emphasizes that Islam raḥmah li al-‘ālamīn perceives all human beings as kabeh dulur (all are brothers) regardless of their religious and social background, and political preference. Through the concept of kabeh dulur, Kiai Sholeh builds human relationships with anyone, including people of different faiths and beliefs.
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Bockwoldt, Gerd. "Das Bild des Juden in den Märchen der Brüder Grimm." Zeitschrift für Religions- und Geistesgeschichte 63, no. 3 (2011): 234–49. http://dx.doi.org/10.1163/157007311796534001.
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AbstractThis article analyzes whether anti-Judaism, which was widespread during the German Romantic period and which was evident in organizations such as the "Christlich deutsche Tischgesellschaft" (a German Christian Society), and here especially in Achim von Arnim, also included the Brothers Grimm. One could conclude so when considering mainly the publishing history of their collection of fairy tales, which since its third edition (1837) has been appended. The same was already true for the previously published selection of tales for children (1825). However, a closer look reveals the stylistic nature of these appendixes, which provided a linguistic characterization for the tales' character types (Jew, farmer, soldier, etc.). The actual problem that the Brothers Grimm – especially Wilhelm Grimm – did not recognize and/or ignored is evident in the breaches of law as depicted in the fairy tales "Der gute Handel" and "Der Jude im Dorn." Thus, while one cannot accuse the Brothers Grimm of clear-cut anti-Judaism, one can fault them for their careless handling of problematic texts, which still causes irritation today.
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Rein, Nathan. "Enemy Brothers: Gary Lease and the Scholarship of Religion." Method & Theory in the Study of Religion 21, no. 2 (2009): 197–212. http://dx.doi.org/10.1163/157006809x431033.
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AbstractGary Lease, a controversial figure in the study of religion, was best known throughout his long career for his uncompromising antipathy towards theologically and phenomenologically-oriented approaches to the field. Lease developed his analytic perspective on religion around a set of broad, global assumptions about human nature, the mind, and society. These assumptions lie at the root of those provocative positions which have come to characterize Lease's work. This paper argues that those assumptions, which center primarily on his understanding of human thought as sharply and inescapably limited by biological, cognitive, and historical constraints, form the basis for a distinctive and robust framework for the study of religion. This framework posits, among other things, a fundamentally agonistic relationship between the religion and the study of religion.
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Heim, S. Mark. "Prodigal Sons: D. C. Macintosh and the Brothers Niebuhr." Journal of Religion 65, no. 3 (July 1985): 336–58. http://dx.doi.org/10.1086/487258.
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Huang, Yong. ""WHY BE MORAL?" The Cheng Brothers' Neo-Confucian Answer." Journal of Religious Ethics 36, no. 2 (June 2008): 321–53. http://dx.doi.org/10.1111/j.1467-9795.2008.00348.x.
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Destro, Adriana, and Mauro Pesce. "Kinship, Discipleship, and Movement: an Anthropological Study of John's Gospel." Biblical Interpretation 3, no. 3 (1995): 266–84. http://dx.doi.org/10.1163/156851595x00140.
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AbstractIn John's Gospel, the Jesus movement is represented as developing in an environment in which kinship was the primary social matrix. Combining exegetical research and anthropological analysis, the article highlights the relation between two Jewish-Palestinian social forms, coexisting within the Jesus movement: discipleship and kinship (1:35-51). In the social imagination of John, the group of disciples allows for the participation of the mother and the brothers (2:12). Kinship, however, undergoes some modifications. First, the kinship system is no longer a unique instrument for the attribution of roles. Jesus, his mother and the brothers interact dialectically, moving between acceptance and rejection (at Cana and Sukkot). Second, the kinship system is characterized by the absence of the fathers. This anomaly introduces flexibility and indefiniteness into the roles. The disappearance of wide lineages and of male relatives of women modifies contexts and re-situates all the characters. Male functions are taken on by women in substitutive ways. On the other hand, discipleship is influenced in turn by kinship, which offers unquestionable social support to Jesus and his disciples, as is shown by the mediating function of the mother at Cana and the "adivising" function of the brothers. Kinship also takes on an integrative role in the movement, as in the case of the unnamed disciple and the mother at the cross (19:25-27). In Jesus' last words, discipleship is remodelled on the basis of kinship criteria and logic. To be "in possession of" Mary, the mother, alters the balance of power within the movement.
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Alam, Dr Syed Aftab, and Dr Saeed Ahmad. "Media-tic Challenges for Inter-Faith Harmony in Pakistan and Pragmatic Social Egalitarianism." ĪQĀN 4, no. 01 (December 29, 2021): 80–90. http://dx.doi.org/10.36755/iqan.v4i01.357.
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Pakistan being multi-religious country has diverse religious communities which have been living as friends for centuries. In the recent past, few incidents of targeting the minorities were reported which labeled Pakistan as a locus of intolerance, extremism and terrorism. As matters of fact, all these troublemakers were funded by some specific international groups and prorogated illicitly by some media groups otherwise the same religious communities have been living in the same land for centuries as brothers and friends.
The research is comprises a survey study about the role of Pakistani media for promotion and observing inter-faith harmony among different religious communities in Pakistan. Media has a crucial part in maintain the social pulse especially on inter-faith harmony platform. Nationally and internationally, the wave of creditability is more recognized than the quickness of media so it is pertinent to understand to regularize the media of Pakistan that they should first recheck the news and incidents through the concerned professors of the area and the government officials then break a comprehensive report to stable the creditability of their channel and paint a positive image of Pakistan all over the world. It is also found that Pakistani media is not sufficiently covering the scholars of different religions other than Islam on social life topics and on harmonic points of their religions also.
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Dillon, J. T. "Research Note: The Religious Life of Ex-Religious: A Study of Former Christian Brothers in Old Age." Review of Religious Research 46, no. 2 (December 2004): 201. http://dx.doi.org/10.2307/3512233.
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Quine, Cat. "Jehu’s Slaughter of Judah’s Royal Family at Beth-Eked (2 Kings 10:13–14): A Closer Look." Zeitschrift für die alttestamentliche Wissenschaft 131, no. 4 (December 1, 2019): 537–48. http://dx.doi.org/10.1515/zaw-2019-4001.
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Abstract Why were the brothers of king Ahaziah at Beth-Eked in Israel, following the deaths of king Ahaziah and his northern ally, king Joram? This paper takes a closer look at the events of Beth-Eked in 2Kgs 10:13–14 and proposes that the brothers of Ahaziah represent a Judahite delegation seeking to maintain שׁלום with the Omrides in response to Jehu’s coup. If so, then Olyan’s observation of the ironic use of שׁלום in 2Kgs 9 should be extended to 2Kgs 10. In addition, it suggests that Jehu’s slaughter of the Judahites at Beth-Eked was the major turning point in the breaking of the Omride-Judahite alliance, rather than the initial deaths of the two kings.