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1
Wells, Geoff. "Jacques Maritain's Personalistic Society and Pluralism." Journal of Interdisciplinary Studies 21, no. 1 (2009): 25–50. http://dx.doi.org/10.5840/jis2009211/22.
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Jacques Maritain's concept of ttte personalistic society describes a democratic unity of the body politc that mitigates the tension between the material and spiritual aspects of human existence. This unity, grounded in the principles of natural law, makes possible in our terrestrial existence a communion of good living and a rectitude of life--what Maritain calls the bonum honestum. The good he envisions both facilitates and reacts the ideals of an integral Christian humanism, but it necessarily requires for its realization the infusion of Christian ideals into the body politic. It is crucial to Maritain that the process by which this infusion occurs allow for a wide participation of diverse actors, bothh religions and non-religious. But it is also crucial that they are able to converge from their different perspectives into an agreement on "Christianly inspired" practical principles that will subsequently guide public policy. This essay argues that the collective character of the moral personally represented by Maritain in this unity describes a problematic corrtext tor public dialogue that risks undermining the social and political pluralism it presupposes.
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Arina, Hein, and Vanny Nancy Suoth. "Forgiveness According to the Christian View in the Indonesian Context." Technium Social Sciences Journal 31 (May 9, 2022): 777–84. http://dx.doi.org/10.47577/tssj.v31i1.6346.
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Horizontal conflicts are triggered by intolerant attitudes. Intolerance arises when religious fanaticism is too excessive and there is no forgiveness. This research aims to describe forgiveness from a Christian point of view. To achieve this goal, the research was carried out with a qualitative approach using library research methods. The results show that for Christians, (i) forgiveness is the main condition for obtaining God's grace, (ii) forgiveness is God's commandment for His people to forgive fellow human beings, as God's model provides forgiveness to sinful humans by sacrificing Jesus Christ, (iii) forgiveness is the need of people who believe in God, because without forgiving others, including their enemies, we will not get blessings from God, and (iv) forgiveness is the main condition for following Jesus and being forgiven. Forgiveness is the social capital of Christians to care for pluralism, the Unitary State of the Republic of Indonesia, and the Unity of Indonesia. With forgiveness, any conflicts that arise in the midst of society, the country, or even the world can be resolved. Both horizontal and vertical conflicts can be resolved. Forgiveness is the social capital of Christians to care for pluralism, the Unitary State of the Republic of Indonesia, and the Unity of Indonesia. With forgiveness, any conflicts that arise in the midst of society and the country, and even the world, both horizontal and vertical conflicts can be resolved
3
Vaskul, Sviatoslav. "THEOLOGICAL DEFINITION OF THE ECUMENICAL PARADIGM AND THE VALUE SPECTRUM OF INTERFAITH SOCIAL PRACTICES." Educational Discourse: collection of scientific papers, no. 45(7-9) (November 14, 2023): 118–30. http://dx.doi.org/10.33930/ed.2019.5007.45(7-9)-11.
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Actual scientific researches and issues analysis. The theological intentions and practical initiatives of ecumenism of the Orthodox Church are the focus of Yu. Korniychuk's research attention [17, 18]. R. Protsyuk [19] analyzes the role of the social teaching of Orthodoxy in the formation of civil society in our country. Such domestic researchers as S. Kiyak, P. Yarotskyi, V. Yelenskyi, and O. Kiselyov were engaged in the analysis of the problems of ecumenism as a post-secular paradigm. The research objective. Given the lack of coverage of the issue of ecumenical efforts as a Christian response to the challenges of modern global society, there is a need for a critical and objective analysis of the ecumenical concept as a whole, as well as in the realm of social practices. The statement of basic materials. Ecumenism as a phenomenon originates in the Christian environment and its primary goal is to restore unity, first of all, between Christian denominations. An important component of ecumenical activity, which researchers single out, is the social dimension of ecumenism, the consequences of which are much easier to characterize in the social plane. It is worth noting that this dimension is important, given the fact that there are a large number of supporters of the ecumenical movement, who claim that the effectiveness of building ecumenical dialogue and achieving agreement in theological matters is largely determined by social unity, the development of cooperation in a social direction. The transfer of the emphasis of their ecumenical activity by Christian denominations to the sphere of social service, as a result of the confrontation with the difficulties that arose during the theological and dogmatic dialogue, created a favorable environment for the formation of a visible image of Christian unity, which is one of the main elements of the Church's mission in the world. §12 of the “Decree on Ecumenism” states that social cooperation should be aimed at: “proper appreciation of the dignity of the human person, nurturing the good of peace, applying evangelical principles in social life, developing the sciences and arts in the Christian spirit, (...) overcoming such tragedies today, such as hunger and natural disasters, illiteracy and the poor, lack of housing, unfair distribution of material goods.” Such cooperation will also contribute to better interdenominational knowledge of Christians and pave the way towards unity.
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Iwuoha, Clara M. Austin. "The Role of the Christian Church in Combating 21st Century Racism." Dialogue and Universalism 31, no. 1 (2021): 219–31. http://dx.doi.org/10.5840/du202131114.
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The demons of racism, bigotry, and prejudice found in society at large are also found in the Christian Church. Despite the very nature of Christianity that calls on Christians to be a counter voice in the world against evil, many have capitulated to various strains of racism. Some Christian denominations have begun to explore racism in the Church and have developed responses to addressing the issues in both the Church and the world. This article examines the historical context of race and religion in the Christian Church, and addresses the current efforts of some Christian denominations to become proactive in the struggle against racism. Jesus, in His Word, calls believers to pursue peace and oneness. The paper holds that racial harmony and racial unity are possible, but there are many false, old and d beliefs that will have to be crushed under the hammer of God's Word in order to get to a place of real peace.
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Kern, Stephen. "Modernist Ambivalence about Christianity." Renascence 73, no. 1 (2021): 57–75. http://dx.doi.org/10.5840/renascence20217315.
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Kern argues that the responses of Friedrich Nietzsche, James Joyce, André Gide, D. H. Lawrence, and Martin Heidegger to Christianity made up a Weberian ideal type. Accordingly: They all were raised as Christians but lost their faith when they began university studies. They all criticized the impact that they believed the anti-sexual Christian morality, with its emphasis on sin, had had, or threatened to have, on their love life. For that reason they were militantly anti-Christian but also ambivalent about Christianity. They worked to replace the loss of Christian unity with non-Christian unifying projects in literature and philosophy. Virginia Woolf, who was raised as an atheist, conformed to many of these elements of the ideal type but added another in criticizing the fragmenting patriarchal society that supported the dominant patriarchal Church of England. She envisioned new man-womanly and woman-manly types who could cultivate their understanding and love for one another in less polarizing and more humanizing ways.
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Reshetnikov, Yu Ye. "Christian unity: the search for ways to achieve." Ukrainian Religious Studies, no. 18 (June 12, 2001): 91–100. http://dx.doi.org/10.32420/2001.18.1150.
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Last year, the anniversary of all Christianity, witnessed a number of significant events caused by a new interest in understanding the problem of the unity of the Christian Church on the turn of the millennium. Due to the confidentiality of Ukraine, some of these events have or will have an immediate impact on Christianity in Ukraine and on the whole Ukrainian society as a whole. Undoubtedly, the main event, or more enlightened in the press, is a new impetus to the unification of the UOC-KP and the UAOC. But we would like to focus on two documents relating to the problem of Christian unity, the emergence of which was almost unnoticed by the wider public. But at the same time, these documents are too important as they outline the future policy of other Christian denominations by two influential Ukrainian christian churches - the Russian Orthodox Church and the Ukrainian Greek Catholic Church. These are the "Basic Principles of the attitude of the Russian Orthodox Church to the" I ", adopted by the Anniversary Bishops' Council of the Russian Orthodox Church, and the Concept of the Ecumenical Position of the Ukrainian Greek Catholic Church, adopted by the Synod of the Bishops of the UGCC. It is clear that the theme of the second document is wider, but at the same time, ecumenism, unification is impossible without solving the problem of relations with others, which makes it possible to compare the approaches laid down in the mentioned documents to the building of relations with other Christian confessions.
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Curtis, Steve. "Sociopolitical obstacles to Christian unity in Myanmar: A missiological appraisal." Missiology: An International Review 46, no. 3 (July 2018): 226–39. http://dx.doi.org/10.1177/0091829618782127.
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In addition to the challenges of competing religious and secular worldviews in Myanmar, there are also a number of inherent social and political realities, which hinder intertribal Christian unity, that must be addressed missiologically. This article considers, first, the theme of isolation in Myanmar’s social construct: specifically, the reality of the “plural society”; the way in which tribes are identified independently of one another (ethnonyms); and the way in which the tribes (as in-groups) view outgroups (“image theory”). Then, it considers the mistrust that has developed in the wake of political destabilization and human rights concerns, while recognizing the political fluidity presently on display in Myanmar’s apparent climate of rapprochement.
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Muliyani, Muliyani, Yohanes Bahari, and Rustiyarso Rustiyarso. "MEMBANGUN KESADARAN MULTIKULTURAL PADA SISWA DI SEKOLAH BERBASIS AGAMA." Proceedings International Conference on Teaching and Education (ICoTE) 2, no. 2 (December 24, 2019): 248. http://dx.doi.org/10.26418/icote.v2i2.38237.
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Multiculturalism is a reality in Indonesian society that students must be aware and understand early on. An understanding of multiculturalism aims to enable students to respect their own culture and the culture of others, which includes differences in religion, ethnicity and race based on Pancasila and unity in diversity (Unity in Diversity). Education has an important role in instilling multicultural knowledge in students so students can apply their cultural values and respect other cultures in their daily lives in society. Whatever form the school must contain multicultural education in every learning. Although there are currently many faith-based schools such as Islamic Schools or Christian schools, which have homogeneous students in religion but the most important is how students remain aware of how to promote tolerance and respect for others in their surrounding environment. This paper will distcuss how faith-based schools such as Madrasah schools based on Islamic schools or Christian Schools build multicultural awareness in their students at school.
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POPKES, WIARD. "Philipper 4.4–7: Aussage und situativer Hintergrund." New Testament Studies 50, no. 2 (April 2004): 246–56. http://dx.doi.org/10.1017/s0028688504000153.
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Phil 4.4–7 is best understood against the background of a society with an imperial ideology, mirrored in the epistle's terminology. The church is under pressure from its social environment and opposes the claims of the state's officials. The various parts of the passage are united by this context. Christian emotions should be shaped by the relation to Christ who is ‘near’, said in contrast to Caesar's proclaimed omnipresence. Christians are called to behave nobly towards their fellow citizens. The terminology of prayer reflects imperial customs. The peace of God surpasses the pax Romana. Paul's strategy is to strengthen the unity of the church and to enhance a convincing social behaviour.
10
Frederiks, Martha. "World Christianity: A Training School for Multiculturalism." Exchange 38, no. 1 (2009): 3–20. http://dx.doi.org/10.1163/157254309x381138.
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AbstractChristianity is plural religious tradition: over the centuries and throughout the world's cultures it has taken on a variety of forms and contents. Yet, Christianity also claims to be one tradition, one community. In this article the dialectic relationship between diversity and unity within World Christianity is explored with the view of investigating whether the debate on multiculturalism in Dutch society can benefit from the expertise within the Christian tradition of balancing between diversity and unity.
11
Teule, Herman G. B. "Christians in Iraq: The Transition from Religious to Secular Identity." International Journal of Asian Christianity 1, no. 1 (November 1, 2018): 11–24. http://dx.doi.org/10.1163/25424246-00101002.
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In the Middle Eastern societies, Christians traditionally define themselves as religious communities or churches. This is a continuation of the Ottoman millet system, where religion determined the place one had in society and the patriarch was responsible for the insertion of his community into the state. It not only preserves the traditional ecclesiastical divisions based on dogmatic divergences and church politics but also transposes them to the political field.For a few decades, many lay politicians in Syria considered this system as detrimental to Christian interests. They developed the idea of a common ethnic identity for all churches using Syriac. New political circumstances in Iraq made it possible to give a political translation of this idea by the creation of Christian political parties, defending common ethnic minority rights. Despite some positive results, attempts at creating unity failed, not only because a lack of unanimity about certain political choices but also about the idea of ethnic identity itself.
12
Novak, Michael. "A Salute to Jacques Maritain." Journal of Interdisciplinary Studies 21, no. 1 (2009): 124–42. http://dx.doi.org/10.5840/jis2009211/27.
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As in the nineteenth century so in the twentieth, a number of laymen and women have appeared in the firmament of intellect and the arts to place the entire body of Christians in their debt. Of these, no one has been more influential in different spheres than Jacques Maritain. In political and social thought, no Christian has ever written a more profound defense of the democratic idea and its component parts, such as the dignity of the person; the sharp distinction between society and the state; the role of practical wisdom; the common good; the transcendent anchoring of human rights; transcendent judgment upon societies; and the interplay of goodness and evil in human individuals and institutions. To read him is to be forced to look, through such distinctions, from many angles of vision at once. And all for the sake of unity: To distinguish in order to unite," is a most suitable motto for his life's work. Maritain focused on the real content of democracy understood as all those common experiences, ways of looking at things, forms of consciousness, habits, and convictions that entire peoples acquire slowly, underlining the importance of Christian renewal for the transcendent grounding of human dignity and human rights as "the soul of democracy."
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Mima, I. V. "Ideological manifestations of Christian-legal traditions in the legal system." INTERPRETATION OF LAW: FROM THE THEORY TO THE PRACTICE, no. 12 (2021): 195–99. http://dx.doi.org/10.33663/2524-017x-2021-12-33.
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The process of development of various directions of objective scientific analysis of problems of the theory of the state and law is investigated; the analysis of transformational processes of Christian-legal traditions in the legal system is carried out. The author argues that the Christian legal traditions are a unique religious and social value, because they embody the fundamental principles of civilized organization of religious relations in society, their regulatory requirements. Christian legal traditions generalize national law at the level of the legal space, reflect the unity of the legal system, which fixes the legal individuality and identity of the country, which affects the formation of the national idea. The author notes that in modern society, Christian legal traditions, Christian legal traditions appear as a legal category, a phenomenon of legal culture, an element of the legal system and a component of the succession of law, which captures generalized legal experience, legal memory, legal knowledge and legal ideas. passed down from generation to generation as acceptable ways of organizing society, models of formation of the legal system, order in law, hierarchy of values in law, etc. The point of view that Christian-legal traditions can be characterized from the standpoint of traditionalism and modernism is substantiated. Socio-historical heritage is a liability of past traditions and a basis for the formation of new traditions. In general, modern society is characterized by the action of real Christian legal traditions, which combines authentic and non-authentic Christian legal traditions and socio-historical heritage in ensuring the heredity of social development with its previous stages. Authenticity is determined by the preconditions for the formation of Christian legal traditions in society, arising from the laws of the stages of its development. Inauthentic Christian legal traditions are created artificially and act as declared social norms that have not yet confirmed their value nature in the course of social practice. They are most often observed in societies undergoing transformational periods of their existence, during which there is a need for new methods of regulating social relations and means of community unification. Such Christian legal traditions can be used to fill gaps in the mechanism of social and normative regulation of social relations by connecting the past with new conditions and needs. In addition, Christian-legal traditions occupy an important place in the socio-normative organization of modern society, and during the historical process of development of society the content of Christian-legal traditions was influenced by ideological, cultural and socio-economic deformations of society. Christian-legal traditions as religious-normative principles ensure the realization of Christian-legal ideals and values in religious relations, their indisputable status in public life. Keywords: legal system, Christian-legal traditions, legal heritage, traditionalism and modernism, legal culture, legal consciousness, authentic and non-authentic Christian-legal traditions.
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Jinkins, Michael. "Mutuality and difference: trinity, creation and the theological ground of the church's unity." Scottish Journal of Theology 56, no. 2 (May 2003): 148–71. http://dx.doi.org/10.1017/s0036930603001005.
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A concept of the church current in post-Enlightenment modernity, of a religious society founded for the voluntary association of like-minded individuals, continues to dominate among many Christians today, especially in North American and western European contexts. This idea of church is particularly threatened by difference and conflict. Differences in matters of faith and values in such an ecclesiology mean that someone must be wrong in their private religious opinions. And, even if these opinions are privately held, they may undo the weak bonds of association among members of a Christian fellowship. Conflict, thus, is to be dreaded, and avoided. Unity for many in such an ecclesiology is synonymous with uniformity. Tolerance is theoretically valued, but toleration may mean little more than enlightened forbearance with the errors (i.e. differences) of others. The irony is that the church that can be undone by difference is a church more closely related to the polis of antiquity and the religious society of John Locke than to the diverse, vibrant, lively, and often messy communities of faith that spring to life on the pages of the NT. This essay seeks to advance an alternative ecclesiology conversant with classical trinitarian theology, grounded in the historical experience of the church, and open to certain streams of cultural pluralism.
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Smirnov, Mikhail Yur'evich. "Ecumenism in modern Europe: adaptation to secular society." Contemporary Europe, no. 4 (December 15, 2023): 157–69. http://dx.doi.org/10.31857/s0201708323040095.
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The ecumenism ideology is based on evangelical foundations and is aimed at achieving universal Christian unity. The historical differentiation of Christianity and the various circumstances of the church organizations development have caused the ecumenical movement internal heterogeneity. Each of the Christianity directions is guided by its own theological interpretation of ecumenism. Doctrinal agreement of these interpretations cannot be achieved. The political situation in the world and the situation of national churches within countries also hinder organizational unification. Therefore, ecumenical organizations, mainly the World Council of Churches and the Conference of European Churches, develop dialogue and cooperation programs aimed at Eucharistic and liturgical communication between different Christian confessions believers, as well as joint social services of representatives of different churches. The ecumenical movement in the twentieth century developed almost synchronously with the deployment of large-scale secularization. The secular nature of modern European societies determines the priority of social activity over theological activity in the ecumenical movement. The dependence of international ecumenical organizations on current politics is also obvious - they currently follow the European Union governing bodies’ ideo-logical rhetoric. The current situation of the ecumenical movement cannot be called a crisis, rather, there is a transformation into a new state - going beyond intra-Christian cooperation and inclusion in an interreligious dialogue, as well as in a dialogue with non-religious institutions of modern society.
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Rayner, Keith. "Australian Anglicanism and Pluralism." Journal of Anglican Studies 1, no. 1 (August 2003): 46–60. http://dx.doi.org/10.1177/174035530300100104.
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ABSTRACTInitially the Church of England was the one recognized church in Australia. As other churches were established, it became the dominant church among a few others. Subsequently it became one Christian denomination among many. Now it finds itself, with other churches, among a plurality of other faiths. This evolution from singularity to plurality has raised such questions as whether truth is one or many, how unity relates to plurality and how a church conveys its message in a plural society. For Anglicans the intensity of these questions has been heightened by the plurality within Anglicanism itself. This article argues that plurality can contribute positively to a fuller perception of truth and that the pressure for unity continues in the face of pluralism, though it may be a unity obtained by excluding dissenting points of view or an inclusive unity which transcends plurality.
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Kan, Toby. "Social Discourses in Egypt: Historical Developments of Interfaith Relations between Christians and Muslims." Mission Studies 40, no. 1 (April 12, 2023): 120–49. http://dx.doi.org/10.1163/15733831-12341889.
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Abstract Based on analysis through the lens of Laclau and Mouffe’s discourse theory, this article demonstrates how the theory is applicable to the complex situation of Christian and Muslim relations in Egypt. It argues that although the discourse of national unity remains dominant after the 2011 Egyptian Revolution, the humanist voice has become more vocal under the spirit of revolutionary fervor. Moreover, after the overthrow of the Muslim Brotherhood’s friendly regime, the religious discourse has been significantly toned down. With an emphasis on more inclusive national unity, an increasing number of Egyptians are inclined towards more fully embracing diversity in their society, paving the way for improving interfaith relations and peaceful coexistence of both faiths. In summary, from the perspective of interfaith relations, this article examines the intertwining of national discourse, religious discourse, and humanist discourse in Egyptian society.
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Simon, Simon, and Yonatan Alex Arifianto. "KERUKUNAN UMAT BERAGAMA DALAM BINGKAI IMAN KRISTEN DI ERA DISRUPSI." Literasi Jurnal Pengabdian Masyarakat dan Inovasi 1, no. 1 (February 1, 2021): 35–43. http://dx.doi.org/10.58466/literasi.v1i1.1270.
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The Indonesian nation is facing an era where horizontal conflicts often occur. Especially in the era of digital progress and the era of disruption that forces people to use technology to communicate, do business and so on. So that in the era of disruption, many hate speech accessed in cyberspace can threaten unity in the real world. By using a literature study approach, this paper intends to explain how Christians have an impact and become agents of truth through living in harmony and being pioneers in harmony. It was concluded that for Christians, harmony must also be done in a real place in the community as well as in the social media community which is now called the era of globalization in the era of disruption. Through the era of disruption and challenges, Christians can understand that any situation and condition still contributes to the diversity of the nation. It is also in line with the Basic Christian Faith in the harmony which can then be actualized by Christians in society in an era of disruption
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Williams, Kesha Morant, and Omotayo O. Banjo. "Fight the Power: Lecrae - a New Evangelical Archetype." Journal of Communication and Religion 41, no. 1 (2018): 61–76. http://dx.doi.org/10.5840/jcr20184116.
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Whereas biblical texts were used to justify the practice of discrimination and prejudice, Christian principles have also been the motivation for social activism. However, today it is arguable that the Christian church has lost sight of this mission in light of other goals such as expansion and profit. Rapper Lecrae Moore has been the topic of controversy as his music aims to carry out the mission of social justice by intentionally challenging the assumptions of whiteness rooted in the institution of the American Christian Church. Using Stewart’s (1980) functional approach to the rhetoric of social movements, this study examines the extent to which Lecrae uses his music to transform perceptions of history, transform perceptions of society, and prescribe a course of action. The mission of this research and arguably of Lecrae’s work is to hold people of the Christian faith across all races accountable to the mission and biblical commands of unity and social justice often overlooked or dismissed in the American church.
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Wowor, Jeniffer F. P. "Communal Religious Education in a Multicultural Indonesian Church." Indonesian Journal of Theology 8, no. 2 (February 24, 2021): 157–71. http://dx.doi.org/10.46567/ijt.v8i2.201.
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The reality of diversity is an integral part of Gereja Protestan di Indonesia bagian Barat (The Protestant Church in Western Indonesia, abbreviated as GPIB). This contextual plurality is the church’s wealth, which should make an essential contribution to its ministry. However, a singular challenge that arises in light of that diversity relates to the strong emphasis on “church unity”—which should be a supportive element—thus contributing to problems with the church’s ministry and pedagogy. How is this so? Given that centralized efforts to promote unity correlate closely with the imposition of rules that dominate and determine Christian religious education in the church, this article asserts the necessity of communal identity for an ongoingly diverse reality; communal identity, in other words, must not be destroyed in the name of promoting unity. The argument unfolds in three stages, entailing (1) a summary of the current context of the GPIB and problems it faces, (2) an academic study of the objectives of Christian religious education, to be considered in the context of the GPIB, and (3) a rationale for setting these objectives. Through these three stages, the communal vision is expected to contribute to the church’s ministry and education in the midst of the congregation and the whole Indonesian society with its multicultural context.
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Anderson, David W. "Special Education as Reconciliation." Journal of Education and Christian Belief 7, no. 1 (March 2003): 23–36. http://dx.doi.org/10.1177/205699710300700104.
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This paper presents special education as a ministry of reconciliation designed to promote community and to recognize wholeness in the presence of disability. It is offered as part of an ongoing discussion of the need for an inclusive world view founded on Christian principles. Including the excluded –reaching out to those ignored or pushed away by society – was a characteristic of Jesus' ministry and must be a hallmark of Christian educators and churches. The hope is that the ideas expressed herein will foster collaborative efforts between general and special educators which lead to the creation of positive, caring classroom communities that value and promote unity and equality while also celebrating diversity. Christian teacher training programs must encourage and model an inclusive worldview in which individuals with disabilities are also recognized as God's image-bearers, and where there is acknowledgment of the abilities and gifts they bring to the classroom community.
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Ohirko, O. V. "Christian Pedagogy as a Pedagogy of Love." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 21, no. 92 (May 11, 2019): 155–59. http://dx.doi.org/10.32718/nvlvet-e9226.
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Christian views on the education of man are considered. Christian pedagogy is the science of the formation of the spiritual and bodily life of man on the basis of absolute values, which is filled with Christian culture. It is based on universal moral law of humankind that is Ten Commandments of God and Two Fundamental Commandments of Christian Love and on Seven Corporal and Spiritual Works of Mercy, Evangelical Counsels and Beatitudes. Christian pedagogy helps a person to realize his dignity and value as a person created on the image and likeness of God. A special feature of Christian pedagogy is the close connection between spiritual and moral education. By means of Christian pedagogy moral and theological virtues are formed. The most important virtue in upbringing is love, as a struggle for the good of your neighbors, regardless of yourself. Love to God and to others is the basic law of Christian pedagogy. In the Christian upbringing of youth, the most important tasks are the formation of: the mind in which faith will reign; the will in which love will dominate; feelings in which hope will work. Principles of Christian pedagogy are nonviolence, timeliness, unity of pedagogical influences, the principle of personality, anthropological principle (respect for human dignity). Christian education is an alternative to a society that surrounds our youth. It creates a sensible conscience, calls for the avoidance of sins, and to live according to the commandments of God.
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Setiawati, Siti Mutiah. "Nationalism and Economic Development in Lebanon: Challenges and Opportunities for Unity and Integration." Academic Journal of Interdisciplinary Studies 13, no. 4 (July 2, 2024): 301. http://dx.doi.org/10.36941/ajis-2024-0117.
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Lebanon is a small country on the shores of the Mediterranean Sea, known as a country with a strategic position geographically and politically. It was a divided country full of endless conflicts. This paper analyses the obstacles and opportunities to build Lebanese nationalism to realize the nation's integrity. Lebanon's main obstacles are the heterogeneity of society, foreign interference, and intergroup affiliations with other countries. At the same time, the foremost opportunity to build Lebanese nationalism is that they have the same language and culture, namely Arabic. Strong nationalism is the capital to build lasting political stability. This research is qualitative research that will collect specific qualitative data to create generalizations. Arabic as a language, identity, and culture is the most vital cohesive factor that unites the country and originates Lebanese nationalism. The problem of building Lebanese nationalism is mainly dependent on a strong government that can control the people. The challenge is that the ruling government comes from a minority religion, namely Maronite Christians dealing with Sunni and Shia Muslims and other Christian groups. Hence, a strategy is needed to create common interests that can be accepted by all groups, namely economic development amid the current Lebanese financial crisis. Received: 20 March 2024 / Accepted: 30 June 2024 / Published: 02 July 2024
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Ratu, Artika, Yusak Tanasyah, Dian Paskarina Zusanna, and Anita Irama Sari. "Strategi Pendidikan Agama Kristen Dalam Masyarakat Majemuk Di Sekolah." Indonesia Journal of Religious 5, no. 2 (August 30, 2023): 127–39. http://dx.doi.org/10.46362/ijr.v5i2.30.
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Christian religious education requires a strategy. Christian Education is the education of Christian teachings that emphasize aspects of knowledge, attitudes, values, and even skills based on the Christian faith itself. With the strategy amid Christian Education, Christian Education can achieve the goals that should be implemented, especially among plural communities. A plural society is a society consisting of two or more elements that live independently without any renewal of each other in political unity. To make a Christian Education strategy in a plural society itself, we must know how the life of the plural society is first, after that we realize the Christian Education. Just as we can learn from the Lord Jesus' teaching about preaching the gospel in crowds. While doing the ministry, Jesus encountered various people with different characters. Not a few of them liked the teaching that Jesus preached, there were even some people who rejected the teaching and did not like Jesus, but despite the many challenges that Jesus experienced while doing the ministry, it did not prevent him from continuing to bind the gospel in various places. Finally, this study explains how to teach Christian Education in a pluralistic society by imitating the way Jesus did as mandated in Matthew 28:16-20. Pendidikan Agama Kristen memerlukan yang namanya strategi. Pendidikan Agama Kristen adalah pendidikan ajaran-ajaran kekristenan yang menekankan pada aspek pengetahuan, sikap dan nilai-nilai bahkan keterampilan yang berdasarkan kepada iman Kristen itu sendiri. Dengan adanya strategi ditengah Penddidikan Agama Kristen tersebut membuat Pendidikan Agama Kristen tersebut dapat mencapai tujuan yang seharusnya terlaksanakan, terutama di kalangan masyarakat majemuk. Masyarakat majemuk adalah masyarakat yang terdiri dari dua atau lebih elemen yang hidup sendiri-sendiri tanpa adanya pembaruan satu sama lain dalam kesatuan politik. Untuk membuat strategi Pendidikan Agama Kristen dalam masyarakat majemuk itu sendiri, kita harus mengetahui bagaimana kehidupan masyarakat majemuk tersebut terlebih dahulu, setelah itu barulah kita merealisasikan Pendidikan Agama Kristen. Seperti halnya kita dapat belajar dari pengajaran Tuhan Yesus tentang memberitakan Injil ditengah orang banyak. Ketika melakukan pelayanan Yesus menjumpai berbagai orang dengan karakter yang berbeda-beda. Tidak sedikit dari mereka yang suka akan pengajaran yang Yesus sampaikan, bahkan terdapat sebagian orang juga yang menolak akan ajaran itu, dan tidak suka kepada Yesus, namun meskipun banyak sekali tantangan yang Yesus alami ketika melakukan pelayanan, hal itu tidak menghambatnya untuk terus memberikatan Injil di berbagai tempat. Akhirnya penelitian ini menjelaskan bagaimana melakukan pengajaran Pendidikan Agama Kristen ditengah masyarakat majemuk dengan mencontoh cara yang Yesus lakukan seperti diamanatkan dalam Injil Matius 28:16-20.
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Skovronskyy, D. "The condition of the church in the system of byzantine society." Uzhhorod National University Herald. Series: Law, no. 70 (June 18, 2022): 13–18. http://dx.doi.org/10.24144/2307-3322.2022.70.1.
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Over the centuries, the fact of belonging to Christianity gradually became an integral feature of Roman status. A full-fledged citizen subject to the emperor must not be a pagan, a representative of another religion. The Romans, Byzantine society, ultimately do not constitute a national, ethnic unity. The Byzantines were aware of this fact, contemporaries quite clearly emphasized the positive or negative features of the rule of certain dynasties, based on their ethnic groups. But this circumstance is perceived as natural. None of the peoples inhabiting the empire had a monopoly on state power. The Romans were a multinational people who professed a single religion, obeyed Roman law, obeyed the power of the emperor and was a unifying force. The heritage of Greek culture, the state Greek language were the basis of cultural, but not ethnic unity of society. The Emperor, Constantine I, laid the foundations of the institution of ecclesiastical organization in the administrative and legal system of the empire: the liberation of the clergy from the usual duties of Roman citizens; legal personality of church institutions, for example, the right to accept in their favor the inheritance by will, the performance of state duties; judicial powers in civil cases of members of the Christian community and more. In the Eastern Church, due to the significant economic role of various church institutions, especially monasteries, a special branched administration was formed, the importance of which for the population sometimes exceeded the state. The church was in fact a special bureaucratic organization that had its own goals and interests of existence and development. The unity of secular and ecclesiastical authorities was recognized as the basic principle, but their role and relations in the life of the Christian community have always caused fraught debates.In the most general form, the Byzantine doctrine of the role and purpose of the institution of the church, in its narrow sense, can be reduced to two main provisions. The church is an organic continuation, with its peculiarities, of state power. At the same time, according to other doctrines, the church has some autonomy, the political organization of Byzantine society includes two equal structures –– the institution of state power, which was embodied in the emperor, and spiritual power, especially the Patriarch of Constantinople. This scheme of basic concepts is not exhaustive, it reflects only the main directions of political and legal thought.
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Juhant, Janez. "Anthropological Foundation of Dialogue." E-Theologos. Theological revue of Greek Catholic Theological Faculty 3, no. 1 (April 1, 2012): 5–16. http://dx.doi.org/10.2478/v10154-012-0001-1.
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Anthropological Foundation of Dialogue The dialogue of the society in the post-communist countries seems to be a problem. Both the post-communist countries and in the countries with a long democratic tradition are developing the postmodern individualistic mentality. On the orther hand, the world is becoming a unity, throug economic and productive processes. A man tries to solve his own problems, yet he is not prepared to share his own life and participate in the community. This is the one of the greatest problems of the so-called postmodern society. Present world is full of conflicts, not only in level of Islamic and the Christian world, but we, people of dialogue can solve them.
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Gros, Jeffrey. "It Seems Good to the Holy Spirit and to Us: The Ecclesial Vocation of the Pentecostal Scholar." Pneuma 34, no. 2 (2012): 167–84. http://dx.doi.org/10.1163/157007412x639870.
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Abstract The members of the Society for Pentecostal Studies have made significant contributions to ecumenical reconciliation, to the promotion of the intellectual life in the Pentecostal and Charismatic communities, and to service to the classical Pentecostal churches in their development from a movement into mature churches in the community of Christians. For this leadership we are grateful. The Pentecostal scholar in whatever church has a calling to be of service to the whole people of God and to the churches in their task of preaching, handing on the faith and nurturing the faithful. This Society has been a place where this ecclesial vocation has been and can be nurtured. There are many intellectual challenges before the Pentecostal community as it moves into its second century as a renewal movement among Christians worldwide. This presidential address suggests three of these challenges: (1) a renewed understanding of the two thousand years of Christian history and the role of renewal movements within it, including the last century of Pentecostal service; (2) an understanding of the sacramental character of Pentecostal worship, using the example of healing as a ritual where Pentecostals have unique gifts to offer other Christians and a long heritage of sacramental thinking from which to learn; and (3) the doctrine of the church and its call to visible unity, as the institutions that serve the Pentecostal churches mature into their second century and begin to become more theologically grounded, self-reflective, and ecumenical.
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Osa, Maryjane. "Resistance, Persistence, and Change: the Transformation of the Catholic Church in Poland." East European Politics and Societies: and Cultures 3, no. 2 (March 1989): 268–99. http://dx.doi.org/10.1177/0888325489003002005.
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Christian social doctrine... is a doctrine of the most important non-religious sociological structures which are erected upon independent foundation, or, to use its own language, of its relation with the most powerful social forces of the `world.' If we admit that the State and Society, together with innumerable other forces, are still the main formative powers of civilization, then the ultimate problem may be stated thus: How can the Church harmonize with these main forces in such a way that together they will form a unity of civilization? Ernst Troeltsch (1911)
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Kasprzak, Dariusz. "Kryteria przynależności do wspólnoty wierzących w I–II wieku." Analecta Cracoviensia 40 (January 4, 2023): 165–78. http://dx.doi.org/10.15633/acr.4011.
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The Christian Church in the 1st and 2nd century was already conscious of being a commu- nity of believers. The criteria of membership developed gradually and frequently only inciden- tally. Consequently it is still too early to say of a developed problem orthodoxy/orthopraxis or heterodoxy/heteropraxis. The basic 2nd century criteria of being a member of Christian Church in and out were as follows: belief in Jesus Christ corroborated by baptism, a sincere will of belonging to the Church of true believers in Christ, and a duty to live in agreement with the high moral standards. If a Christian man or woman broke the principles observed by the commu- nity, he/she was successively removed from the Church society of the faithful, and had to re- main out of the Church until he/she again converted to the true faith. The similarities between the Christian excommunication and Jewish herem are clearly visible. A heterodoxy was re- garded as sinful (a lack of unity with the church) and consequently must have been a painful experience of isolation from one another on both sides, orthodox and heterodox.
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Rejeki Waluyajati, Roro Sri, and Lia Ulfah Farida. "Pola Interaksi Sosial Keagamaan Antara Penganut Agama Islam Dan Kristen Advent (Studi Kasus di Desa Cihanjuang Rahayu Kecamatan Parongpong Kabupaten Bandung Barat)." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 2, no. 2 (August 30, 2018): 84–91. http://dx.doi.org/10.15575/rjsalb.v2i2.3097.
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Interaction is a reciprocal relationship between the subject of the actor and who responds. This study aims to determine the background of the form of interaction as the actualization of religious teachings between adherents of Islam and Christian Adventist. And to know its relevance to the understanding of the doctrine of religion that developed in the community. This research uses qualitative descriptive comparative method, while to obtain files, done using obeservation technique, interview and questionnaire. Based on the data obtained in this study, the background of the occurrence of a pattern of less harmonious interaction or simply said to be very minimal interaction on some Muslim society is due to the concerns of Christianization. The reason for avoiding various forms of interaction with non-Muslims conducted the community. In the larger group of adherents of Islam, engaging in social relations with Adventists does not become a problem for those relationships within the social sphere is a form of action that practices the teachings of scripture. Likewise in Christian Advent, for them to do social interaction that leads to unity and within the social sphere is an action in believing the Bible in everyday life. From that there are some activities that are built as structural villagers such as gotong royong, patrolling, work meetings, and social activities. Social activity is one activity that dominates the number of an interaction occurs between adherents of Islam and Christian Advent. Frequent social activities are free health services organized by Adventist Christians and used by Muslims.
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Nikolajsen, Jeppe Bach. "Kristen kirke i et pluralistisk samfund." Dansk Teologisk Tidsskrift 79, no. 3 (September 10, 2016): 217–32. http://dx.doi.org/10.7146/dtt.v79i3.105794.
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Due to significant cultural and religious changes in the Western world, a significant theological debate has recently taken place. As Western societies are becoming increasingly pluralistic, an increasing number of theologians debate the consequences of this for the Christian church and for Christian theology. Against this background, the article demonstrates the existence of a monolithic unity of church and society in Denmark, Norway and Sweden from the sixteenth century up until the early twentieth century. Next, the article presents some empirical and theological arguments for the need for a stronger articulation of the church as a distinct social entity within late-modern pluralistic Nordic societies. Finally, the article discusses the notion of the embodiment oft he church, suggesting that this idea should be central in a developmentof a Nordic folk church ecclesiology that points to the future.
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Sonea, Cristian. "The “Liturgy after the Liturgy” and Deep Solidarity. The Orthodox Understanding of Christian Witness and its Implications for Human Society." Mission Studies 37, no. 3 (December 16, 2020): 452–77. http://dx.doi.org/10.1163/15733831-12341741.
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Abstract The paper will investigate the orthodox understanding of mission as “liturgy after the Liturgy” and its consequences for human life. The Eucharistic Liturgy understood as an experience of God where the community of saints reveal the absolute model of unity must be replicated in the human society as another type of liturgy, a liturgy of solidarity. The research will present how starting from the Eucharistic community we can reach the community in solidarity.
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Barnard, Frederick M. "Fraternity and Citizenship: Two Ethics of Mutuality in Christian Thomasius." Review of Politics 50, no. 4 (1988): 582–602. http://dx.doi.org/10.1017/s0034670500041966.
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Political jurist, philosopher, and publicist, Christian Thomasius (1655–1728), in seeking to set apart the ordering principle of political society from that of the religious community, in effect put forth two distinct ethics of mutuality, an “intrinsic” ethic of inherent purpose and an “extrinsic” ethic of instrumentality, the former characterized by disinterested love, in need of no further justification, the latter characterized by prudential reciprocity, in demand of a rational grounding. Unity in the former is viewed as consensual and necessary, whereas it is seen as plural and contingent in the latter, thus designating politics as the domain of instrumentality, plurality, and contingency. Similarly, citizenship is sharply contrasted with the idea of fraternity. Its defining quality is identified withdecorum, which, though it entails elements of moral and legal accountability, is held to be neither strictly moral nor strictly legal. Its effective operation is, however, posited on the possibility of an unfalsified consciousness. In exploring the category ofdecorumas an ethic of mutuality, reference is made to contemporary discussions on liberal and communitarian theory and on the conditions of rational debate in politics.
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Mohad, Abd Hakim, Ros Aiza Mohd Mokhtar, Mashitah Sulaiman, and Latifah Abdul Latiff. "MUSLIM-CHRISTIAN RELATIONS IN MALAYSIA: ISSUES AND SOLUTIONS." Humanities & Social Sciences Reviews 7, no. 1 (August 2, 2019): 347–53. http://dx.doi.org/10.18510/hssr.2019.7140.
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Purpose: The issue of Muslim-Christian relations in Malaysia is often in the limelight of the mass media, domestic and foreign. Within recent years, there have been incidents directly related to this topic of discussion. This paper discusses these the issues and challenges faced by the Muslim and Christian communities in Malaysia.
Methodology: This is a qualitative study, and the data were collected from library sources such as books, journals, newspapers, periodicals, websites, and detailed interviews with members of the Muslim and Christian faiths. The data was then analysed through a documentary analysis technique.
Main Findings: This study found that Muslim-Christian relations often go through ebbs and flows. Generally, incidents involving religious sensitivities are fanned further by the mass media and interested politicians, although these issues are not as serious as reported. These situations then create an uneasy tension between the two communities, thus negatively affecting foster unity in diversity within the plural societies in Malaysia. What should be encouraged as an alternative is dialogue between adherents of different religions for them to know one another, and to promote religious harmony.
Implications: In the New Malaysia era, room of dialogue seems to flourish with the inclusive approach of the Pakatan Harapan (PH) government. This is a positive development, which hopefully would be a catalyst to building a Malaysia society united in diversity.
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Sharov, Konstantin S. "Metaphysics of Space As an Epistemological Foundationof Isaac Newton’s Heterodox Theology and Historiography." Voprosy Filosofii, no. 5 (2021): 126–37. http://dx.doi.org/10.21146/0042-8744-2021-5-126-137.
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The article deals with the Newtonian concept of space, which became not only the basis of classical mechanics, but also the central component of Newton’s Christian theology and his non-canonical preaching. The author of the paper analyses the ontological dualism of the thinker. Newton distinguished absolute and relative space, defending the principles of ontological dualism. It is revealed that Newton’s ontological dualism is directly caused by his theological conclusions about the presence of God in the Universe. It was characteristic for Newton to combine the ideas in physics and theological metaphysics into one indivisible unity. It is found out that the English scientist regarded the absolute space as inherent to God, and relative spaces as characteristic of the Universe in which we exist and which we can explore. Newton formulated the basic principles of his “scientific” Christian homiletics, non-canonical and often heterodox from the view of the Anglican religion. It is revealed that Newton’s Christian sermon was intended for an extremely narrow circle of people, mainly his followers Newtonians and the members of the Royal Society. An attempt is made to analyse the effectiveness of Newtonian “scientific” homiletics in the context of the social life of England in the late 17th – early 18th centuries.
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Rudakevych, Oksana. "The combination of religious and national in the Ukrainian educational space." Ukrainian Religious Studies, no. 70 (May 28, 2014): 78–81. http://dx.doi.org/10.32420/2014.70.409.
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Ukrainian national pedagogy in its development was based on the organic combination of national and Christian ideals. Christian humanity was the norm of interpersonal, interethnic, and everyday social existence of our people. Modern Ukrainian society needs spiritual rehabilitation, which is obviously only possible in the interaction of four fundamental factors: state, church, education system and family. Today it is right to mention the outstanding Ukrainian educator G.Vaschenko, who insisted, first of all, on the implementation of the principle of educational education, which should go under the slogan "service to God and the Motherland", and therefore it is necessary to ensure the unity of national and Christian ideals in the present being of the titular nation. The words of the Ukrainian enlightener A.Richinsky sound like a bitter prophecy: "The result of spiritual fatigue is that the life of the people becomes too materialistic, with the decline of national shrines and unifying ideology, everyone cares only about private interest, the provision of material well-being, feeling already unable to dream about the higher ideals of the nation ". It is the religious worldview that gives a believer a certain amount of values through which he solves the question of the meaning of his existence, his attitude to the world, to the state in which he lives.
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Siregar, Christian. "Pluralism and Religious Tolerance in Indonesia: An Ethical-Theological Review Based on Christian Faith Perspectives." Humaniora 7, no. 3 (July 30, 2016): 349. http://dx.doi.org/10.21512/humaniora.v7i3.3589.
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This article discussesed the discourse of pluralism and tolerance from a Christian perspective by understanding the scriptures of the Bible. The research applied library research. The study reached the conclusion that the understanding of pluralism and tolerance should be viewed positively and placed on the proportion of actual and be equipped concrete steps of interfaith dialogue and cooperation so as not to undermine the unity of the Indonesian nation and ultimately destructive to the life towards an impartial and prosperous society who represents the ideals of national life in our beloved republic. It is hoped this discussion can be a reference or evaluation of materials for readers to reduce the potential for horizontal conflict that often occurs among religious believers in Indonesia who use the name of belief/religious truth
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Faseke, Babajimi. "Nigeria and the Organization of Islamic Cooperation: A Discourse in Identity, Faith and Development, 1969–2016." Religions 10, no. 3 (March 5, 2019): 156. http://dx.doi.org/10.3390/rel10030156.
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Nigeria is both a multi-ethnic and multi-religious society, with Islam and Christianity being the dominant religions. The Organisation of Islamic Cooperation (OIC) is therefore an institution that the Muslim segment of the country can readily identify with. However, there is the question of the secular posture of the country, which Christians within the polity use as an excuse to distance the country from an institution they perceive to be exclusively for Muslims. However, despite being an organization that emerged from Muslim solidarity, the OIC transcends faith to provide economic and political opportunities for member nations. The fact that Islam remains a rallying point within the OIC, however, made Nigeria’s relationship with the organization tenuous for the most part. It is against this backdrop that the paper traces the origins and evolution of Nigeria’s involvement with the OIC, identifying its cost and benefits. The essay argues that Nigeria will be the better for it if both the Christian and Muslim segments of the population embrace the OIC as a whole or are unanimous in discarding it. The divisive tendency that Nigeria’s membership breeds, however, will be detrimental to the nation’s unity and development.
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Hoffman, Andrew, and Lloyd Sandelands. "Sustainability, Faith, and the Market." Worldviews: Global Religions, Culture, and Ecology 12, no. 2-3 (2008): 129–45. http://dx.doi.org/10.1163/156853508x359949.
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AbstractAlthough sustainability is a growing concern of business today, there has been little progress toward a sustainable future. This is because the idea of sustainability in academic and policy debates is too small and too beholden to the assumptions that have created today's environmental and development crises. Consequently, calls for reform have neither the vision nor the authority to sustain the relationships of self, society, and environment that define human life. Reaching beyond our profession of business management to our Christian faith, we argue for a bigger idea of sustainability that orients these relationships to God. We identify sustainability with four principles of Christian theology—which we label anthropic, relational, ethical, and divine love—and we link economic development with eight principles of Catholic social doctrine—which the Church labels unity and meaning, common good, universal destination, subsidiarity, participation, solidarity, social values, and love. This bigger idea of sustainability transforms talk about the future from a gloomy contentiousness rooted in fear to a bright cooperation rooted in hope.
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Bag, Dr Amruta. "‘Social Dimension’ in Christian Mission: An Appraisal of Social Mission of the Church in India." International Journal of Research and Innovation in Social Science VIII, no. I (2024): 1035–57. http://dx.doi.org/10.47772/ijriss.2024.801078.
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The social dimension of the Christian mission played a vital role in the mission of the church. This has to do with uplifting the poor, eradicating social evil, reflecting fraternity, bringing social justice, seeing the progress of better humanity, peace, unity, etc. With the arrival of colonial rule in India, the mission of the church appeared to be engaged in so many social activities. Foreign missionaries arrived with their strategy, but with the pressure of colonial rulers in India, they could have achieved exactly what the mission of the church was supposed to be. However, an attempt to strengthen society is always as appreciable as service to God in favour of human beings. In the present era, the social dimension has gone down in the mission of the church. Therefore, it is important to research for better humanity when one thinks of the service of the church. Even amid difficulties in the church, social division is seen as a service to God. Here I appeal for continuing the social acts in Indian society in service of God as a reflection of the true mission of church. For this article, I have used the technique of socio-historic analysis in an ethno-religious approach.
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Nmah, Patrick Enoch. "Deconstructing Denominationalism in Igboland: A Liturgy of Bitterness." UJAH: Unizik Journal of Arts and Humanities 21, no. 1 (July 31, 2020): 1–16. http://dx.doi.org/10.4314/ujah.v21i1.1.
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This research work aimed at examining the effects of denominationalism in Igboland. The study revealed bitterness, antagonism, rivalry, moral barrenness, and spiritual bankruptcy that are dangers associated with denominationalism. Findings showed also the strengths and weaknesses of this narrow-minded party spirit in the area under review. The work recommended effective ecumenical-dialogue, exchange of programme, and inter-denominational communication as panacea to the challenges of party spirit. Methods of approach are historical and phenomenological methods coupled with the review of related extant materials. It concluded that shying away from engaging in inter-denominational relations through media for the purposes of Christian unity and evangelization amounts to playing the ostrich which has dire consequences. This paper assessed the challenges of worshipping God with bitterness among Igbo Christians. The problem is not planting Christianity in Igboland, but the method of evangelization which depends basically on denominationalism characterized by bitterness, envy, hatred, jealousy, wickedness and covetousness by which many Igbo Christians practice their faith. This in turn has adverse effect on the moral, social, intellectual and spiritual growth of the society. The bitterness is often within and without the denominations. The antagonistic attitude is seen among denominations such as Roman Catholic, Anglican, Methodist, Presbyterian, Seventh Day Adventist, Assemblies of God Church among others (Nmah, 2008).
Keywords: Denominationalism, Deconstruction, Bitterness, Liturgy, Antagonism.
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Leskova, Irina V. "Social Mechanisms of Harmonization of the Relations between Muslim and Christian Culture." Bogoslovni vestnik 79, no. 4 (2019): 1053–61. http://dx.doi.org/10.34291/bv2019/04/leskova.
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The article is devoted to the theoretical and methodological problems of the study of relations between Muslim and Christian culture. It has been shown that the globalization processes in the world affect all spheres of human life, diversifies it, promotes interpenetration of cultures, increases pluralism, and requires a new vision of the world in all its manifestations. It has been actualized that in today’s world traditions related to religious ones mostly gain the form of religious culture. The new state of secular culture and the emerging socio-cultural environment is accompanied by the activation of religious structures, institutions and processes, which are called »desecularization«, »religious renaissance« and »revitalization of religion« in the scientific literature. The dialogue between Islam and Christianity, Muslim and Christian culture, has historical and religious roots. In the era of wide development of Islamic culture, Muslims actively contributed to the establishment of mutual understanding with other people and civilizations. History shows that Islam has been the initiator of dialogue and exchange of opinions with other cultures for ages. The Holy Scripture of Muslims, The Koran, in many verses obliges its followers to conduct an intellectual dialogue with members of other religions. The unique and centuries-old experience of religious interaction on the territory of Russia strives at maintaining the religious identity by Christians and Muslims alike. Dialogue within the Cristian and Islamic culture in Russia does not provide for and even prevent attempts for selection of dogmatic integrity and unity of religious knowledge, however it implies the need of individual, personal relationships and joint solutions of various socio-cultural problems and challenges, where the tasks of the spiritual and moral development of society are the most important ones.
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Giordano, Maria Laura. "The Virus in the Language: Alonso De Cartagena’s Deconstruction of the “Limpieza De Sangre” in Defensorium Unitatis Christianae (1450)." Medieval Encounters 24, no. 1-3 (May 29, 2018): 226–51. http://dx.doi.org/10.1163/15700674-12340022.
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Abstract This paper analyzes a little-studied aspect of Bishop Alonso de Cartagena (1485–56): that of a theologian embroiled in a polemic dispute with Pero Sarmiento and Marcos García de Mora, organizers of the Toledan anti-converso riots of 1449. In this dispute, Cartagena demonstrates a formidable dialectic force, which he develops in his treatise Defensorium Unitatis Christianae. His theological discourse would become a battleground in which, Bible in hand, he revealed the belligerent, irrational and, at the same time, ideological and heretical nature of his adversaries’ arguments. Cartagena represents the critical conscience of the conversos of his time and epitomizes an ambitious and valiant Christian humanism in his attempt to save the unity of Christian society from the cultural and social rift the Toledan crisis clearly embodied. His originality lies in having understood the importance of language as a medium and, therefore, the need to neutralize the “virus” inside it: the preconceived and artificial conceptions that the Toledo rebels had of conversos. Furthermore, his assertion that the papacy should maintain full control of the punishment of heretics led him to suggest repeatedly to John II of Castile that matters of faith did not concern the civil authorities. His role as a theologian reveals itself in his decisive contribution to the expression of a new religious identity: that of the conversos, who thanks to him, began to familiarize themselves with theological concepts such as justification by faith and works such as the Beneficium Christi, which would later play a role in the Spanish and European religious crisis of the sixteenth century.
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Mysovskikh, Lev Olegovich. "The Existential Prophecy of Fyodor Tyutchev's Historiosophical Thought." Философия и культура, no. 5 (May 2023): 158–81. http://dx.doi.org/10.7256/2454-0757.2023.5.40774.
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The article examines the historiosophical reflections of F. I. Tyutchev, presented in his treatises, letters, poems, and substantiates the idea that Tyutchev does not proclaim slogans of either Slavophil or Westernist doctrines, but creates an original imperial ideology. Tyutchev views Russia as an equal and integral part of Europe, linking the existence of the empire with the development of the European spirit in Russia. The main criterion for the existence of the empire is unity. If it does not exist, then the state as an empire cannot exist. Tyutchev treated Orthodoxy as a historiosophical category. He bases his concept of the historical process on the traditions of Eastern Christianity and the legacy of the Byzantine Empire. In the idea of an empire based on Christian principles, Tyutchev sees the best system of statehood. For Tyutchev, the Russian people and Orthodoxy play a major role in the transformation of the world. In the concept of state and power, the categories of Christian ethics are especially important for Tyutchev, which, in his opinion, were not really relevant for the upper strata of society and representatives of the Russian government. The poet calls power "godless", claiming that it does not come from God, but is based on its material power, without recognizing a higher Divine authority over itself. The reason for the "godlessness" of the authorities was the separation from the Russian people and their national traditions and the departure from the historical past of "Holy Russia". This, from Tyutchev's point of view, is the main existential problem of Russia. Tyutchev's concept of empire was not a reproduction of the realities of the political life of Russia in the XIX century, but was an attempt to answer how the state should be built. Tyutchev's ideal of the Russian state is based on a society united by a single Christian faith.
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Wangai, Mukami. "Religious Pluralism in Practice: Defining Secularism in Kenya’s Headscarf Cases." Strathmore Law Journal 3, no. 1 (August 1, 2017): 177–86. http://dx.doi.org/10.52907/slj.v3i1.59.
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Present day Kenyan society represents a plurality of peoples, ideas and consequently, approaches to life, a state well embodied in the Constitution of Kenya. The apparent diversity presents challenges to the preservation of the multi-coloured nature of the society and at the same time guaranteeing rights and freedoms as envisaged by the 2010 Constitution. The preamble to the Constitution reconciles the two interests by celebrating the ‘ethnic, cultural and religious diversity’ of Kenya and envisioning an existence ‘in peace and unity as one indivisible sovereign nation’. A marriage of diversity and peaceful coexistence requires tolerance in order to balance competing rights. Within Kenya’s plural society, the most visible religion freedom disputes have been between the Christian majority and Muslim minority. Present constitutional clashes between the two religions date back to the Constitution of Kenya, 1963 (Independence Constitution) and its 1969 revision (Repealed Constitution), which granted Kadhis’ courts limited jurisdiction within a 10-mile coastal strip of the country. Following heated debate on matters of religious pluralism during the constitutional review process, the 2010 Constitution introduced a more accommodative framework for religious freedom. These matters will be analyzed in the following lines.
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LI, Shoulei, and Shaoxian XU. "Study on Christian Belief and Cultural Exchange of Chinese in Northern Thailand: The Case of the Manchu Village of Chiang Raic'." International Journal of Sino-Western Studies 20 (July 14, 2021): 121–31. http://dx.doi.org/10.37819/ijsws.20.112.
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In the process of integration into Thai society, Manchu Village> a Chinese community, has achieved mutual cooperation between civil autonomy authority and national administrative authority. Gradually accepted Thai culture> villagers in Manchu formed a strong national identity for 'Thailand. Meanwhile> they still inherit Chinese culture and maintained hometown recall and Chinese identity > which have also undergone fission. A variety of beliefs> such as Islam, Christianity? Buddhism> Yitong Taoism,and u Heaven > Earth>Country > Ancestor and Teacher” , coexist in the community. However>the split of the Christian church has not affected the unity and cohesion of the community. The spread and development of Christianity in Manchu presents a macro interaction chain between 'Thailand and Southeast Asia? between China's southeastern coastand southwestern frontiers.
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Wijaya, Cindy, and Alfred Pieter Menayang. "Reception Analysis of "Muhammad and Maria" Alcohol Promotion Content on Instagram Account @Holywingsindonesia." Journal of Humanities and Social Sciences Studies 5, no. 10 (October 25, 2023): 88–101. http://dx.doi.org/10.32996/jhsss.2023.5.10.12.
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PT Aneka Bintang Gading, or Holywings Group, is a cafe business known for its captivating and unique concept. @holywingindonesia posted promotional content on Instagram on June 23, 2022, offering free alcohol for Muhammad and Maria visitors. The promotional content targeting individuals with these names was deemed religious defamation since both names hold significant religious value in Indonesian society, representing the Islamic and Christian faiths. Controversial content often has the potential to trigger negative reactions from a significant portion of the audience. The viral content practice involving elements of ethnicity, religion, and race (SARA) undermines the principles of popular culture and threatens social unity. This research adopts a descriptive qualitative approach utilizing Stuart Hall's encoding-decoding process within the reception theory to uncover the interpretations of the followers of Holywings Indonesia on Instagram.
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Rudakevych, O. "Religious factor in the mentally oriented Ukrainian educational space." Ukrainian Religious Studies, no. 67 (May 28, 2013): 137–44. http://dx.doi.org/10.32420/2013.67.319.
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Ukrainian national pedagogy has always been based on the organic combination of national and Christian ideals. Christian humanity was the norm of interpersonal, interethnic, and everyday social existence of our people. The modern Ukrainian society needs spiritual improvement, which is obviously, according to the author, only in the interaction of four fundamental factors: the state, the Church, the system of education and the family. The features of Ukrainian spirituality and mental characteristics were the object of research by M.Kostomarov, V.Antonovich. P. Kulis, T. Shevchenko, M. Hrushevsky. I.Franko, V.Lipinsky, O.Kulchytsky, G.Vaschenko, A.Richinsky and V.Yaniva. Today it is right to recall the words of the outstanding Ukrainian teacher G.Vaschenko, who insisted, first of all, on the implementation of the principle of educational education, which should follow the slogan "service to God and the Motherland", and therefore it is necessary to ensure the unity of national and Christian ideals in the present titular nation [Vashchenko P General principles teaching. In 4 parts - Munich: B.V., 1948. - 4.1. - 285 s.]. The bitter prophecy is the saying of the Ukrainian enlightener A.Richinsky: "The result of spiritual fatigue is that the life of the people becomes too materialistic. With the decline of national shrines and unifying ideology, everyone cares only about the private interest, the provision of material well-being, feeling already impotent to dream of the higher ideals of the nation "[Rychinsky A. Problems of Ukrainian religious consciousness. - Ternopil, 2002].
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Tsyperdiuk, I. "ХРИСТИЯНСЬКА МІСІЯ В ЕПОХУ ПОСТПРАВДИ: 80 РОКІВ УКРАЇНСЬКІЙ РЕДАКЦІЇ РАДІО «ВАТИКАН»." State and Regions. Series: Social Communications, no. 1(41) (March 10, 2020): 61. http://dx.doi.org/10.32840/cpu2219-8741/2020.1(41).9.
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<div><p><em>The milestones of the activity of the Ukrainian editorial office of Vatican Radio during its 80-year history are considered in the article. The reasons for the creation of the Ukrainian editorial office, the peculiarities of its work under the pressure of Soviet propaganda during the Cold War are analyzed. It was found that the broadcast of the Ukrainian editorial office of Vatican Radio was intended to help the faithful preserve unity with the church in the conditions of the destruction of the UGCC and the total onset of militant atheism. It was demonstrated that the work of the Ukrainian editorial office of Vatican radio was still aimed at defending the truth, although it was much easier to conduct evangelization in the conditions of confrontation between the USSR and the West. Rapid information and communication development of society has allowed everyone to speak publicly. At the same time, it made it possible to manipulate public opinion and to disseminate disinformation instantly and in the end contributed to the emergence of a post-truth phenomenon that not only replaced traditional propaganda but also made it part of it. The appeal to the foundations of the Christian being in a changing world distinguishes programs of the Ukrainian editorial office from materials of other broadcasters, the main focus of which is on socio-political events.</em> <em>The reform of the information system implemented by the Vatican has shown that there has been a shift from preaching in the conditions of aggressive propaganda during the confrontation between the two systems to counteracting post-truth, which destroys the objective perception of the world. It is shown that the main task of the editorial office is to unite Ukrainians around Christian values, to preserve and promote the key principles of human existence in the conditions of spreading populism, disinformation, secularization, and relativism of modern society. In its programs, the Ukrainian editorial office of Vatican Radio encourages the audience to cultivate faith, to rely on Christian values and beliefs, emphasizing its unchanging purpose of serving God, people, and the church.</em></p></div><p><strong><em>Key words: </em></strong><em>the Ukrainian editorial office of Vatican Radio, Vatican News, Ukrainian Greek Catholic Church, post-truth, Christian values.</em></p>
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Nissen, Ulrik B. "Forsoning og ret Kristelige overvejelser over rettens grundlag." Dansk Teologisk Tidsskrift 72, no. 3 (October 17, 2009): 181–99. http://dx.doi.org/10.7146/dtt.v72i3.106471.
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The discussion about the identity of Christian ethics continues to be an important issue in a Danish context. This is partly due to the legacy of K. E. Løgstrup. This question is also important in the light of the discussion about the relation between religion and politics. In the present article it is argued that a Lutheran attempt to keep religion and politics separate from each other is both a misreading of Luther and a highly problematic venture in a contemporary society. From an ecclesiological standpoint it is further argued that even if religion and politics are inseparable, this does not entail a relinquishment of the common political discourse. Finally, the article argues – from a Lutheran standpoint – for a possible understanding of the sources of public law as encompassing the unity and difference of religion and politics at one and the same time.