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Articles de revues sur le sujet "Christianity and art – Catholic Church – History"
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Schieppati, Sara Valentina, Cinzia Di Dio et Gabriella Gilli. « Religious and sacred art : Recent psychological perspectives ». RICERCHE DI PSICOLOGIA, no 1 (mai 2022) : 1–12. http://dx.doi.org/10.3280/rip2022oa13589.
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The psychology of art has had an enormous development since the middle of the last century; however, no much work has been done in association with religious and sacred art. This paper aims to provide a brief history of the use of images in the three great monotheistic religions, i.e., Judaism, Christianity, and Islam.All three religions have been influenced by the commandment (Exodus, 20:4), which prohibits idolatry. Nevertheless, when it comes to the use of images with religious content, the commandment is interpreted differently by the three. If in Judaism and Islam the use of images is not particularly widespread and is bound to precise conditions, in Christianity a strong relationship with the visual arts has developed, at least until the Reformation. After this split, the use of images was only encouraged by the Catholic Church even though, with the Enlightenment, religious and sacred art suffered a decline even in Catholic culture.It was not until the twentieth and twenty-first centuries that the Catholic Church returned to support and encourage art in the religious context. It will then be necessary to distinguish between religious art and sacred art because they serve different functions. Precisely because it is a field in which deepening is possible, it could be very interesting for the psychology of art to study the perception of religious and sacred images, for example investigating constructs associated with the perception of vitality and aesthetic judgment.
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Taylor, Kieran D. « The relief of Belgian refugees in the archdiocese of Glasgow during the First World War : ‘A Crusade of Christianity’ ». Innes Review 69, no 2 (novembre 2018) : 147–64. http://dx.doi.org/10.3366/inr.2018.0173.
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The relief of Belgian refugees in Britain is an emerging area of study in the history of the First World War. About 250,000 Belgian refugees came to Great Britain, and at least 19,000 refugees came to Scotland, with the majority hosted in Glasgow. While relief efforts in Scotland were co-ordinated and led by the Glasgow Corporation, the Catholic Church also played a significant role in the day-to-day lives of refugees who lived in the city. This article examines the Archdiocese of Glasgow's assistance of Belgian refugees during the war. It considers first the Catholic Church's stance towards the War and the relief of Belgian refugees. The article then outlines the important role the Church played in providing accommodation, education and religious ministry to Belgian refugees in Glasgow. It does this by tracing the work of the clergy and by examining popular opinion in Catholic media. The article establishes that the Church and the Catholic community regarded the relief and reception of Belgian refugees as an act of religious solidarity.
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RADEMAKER, LAURA. « Going Native : Converting Narratives in Tiwi Histories of Twentieth-Century Missions ». Journal of Ecclesiastical History 70, no 1 (17 décembre 2018) : 98–118. http://dx.doi.org/10.1017/s0022046918000647.
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Historians and anthropologists have increasingly argued that the conversion of Indigenous peoples to Christianity occurred as they wove the new faith into their traditions. Yet this finding risks overshadowing how Indigenous peoples themselves understood the history of Christianity in their societies. This article, a case study of the Tiwi of North Australia, is illustrative in that it uses Tiwi oral histories of the ‘conversion’ of a priest in order to invert assumptions about inculturation and conversion. They insist that they did not accommodate the new faith but that the Catholic Church itself converted in embracing them. Their history suggests that conversion can occur as communities change in the act of incorporating new peoples.
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Gilley, Sheridan. « Victorian Feminism and Catholic Art : the Case of Mrs Jameson ». Studies in Church History 28 (1992) : 381–91. http://dx.doi.org/10.1017/s0424208400012572.
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Now Church History’, wrote John Henry Newman in 1843, ‘is made up of these three elements—miracles, monkery, Popery’, so that anyone sympathetic to the subject must sympathize with these. Much the same, however, could be said of Christian art. The young Southey on a visit to Madrid stood incredulous before a series of paintings depicting the life of St Francis. ‘I do not remember ever to have been so gready astonished’, he recalled. ‘“Do they really believe all this, Sir?” said I to my companion. “Yes, and a great deal more of the same kind”, was. the reply.’ The paradox was that works of genius served the ends of a drivelling superstition, a dilemma resolved in the 1830s by the young Augustus Pugin, who decided that the creation of decent Christian architecture presupposed the profession of Catholic Christianity. The old Protestant hostility to graven images was in part a revulsion from that idolatrous popish veneration of the Virgin and saints which had inspired frescos, statues, and altar-pieces in churches and monasteries throughout Catholic Europe; but what on earth did a modern educated Protestant make of the endless Madonnas, monks, and miracles adorning the buildings which he was expected as a man of cultivation to admire? At the very least, he required a sympathetic instruction in the meaning of the iconography before his eyes, and some guidance about its relation to the rest of what he believed. The great intermediary in this process was Ruskin; but there was at least one odier interpreter of Catholic art celebrated in her day, Mrs Anna Brownell Jameson, whose most popular works, Sacred and Legendary Art, Legends of the Monastic Orders, and Legends of the Madonna, told the Englishman what he could safely think and feel amid the alien aesthetic allurements of Catholicism.
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SHAW, JANE. « Women, Gender and Ecclesiastical History ». Journal of Ecclesiastical History 55, no 1 (janvier 2004) : 102–17. http://dx.doi.org/10.1017/s0022046903007280.
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Outrageous women, outrageous god. Women in the first two generations of Christianity. By Ross Saunders. Pp. x+182. Alexandria, NSW: E. J. Dwyer, 1996. $10 (paper). 0 85574 278 XMontanism. Gender, authority and the new prophecy. By Christine Trevett. Pp. xiv+299. Cambridge: Cambridge University Press, 1996. £37.50. 0 521 41182 3God's Englishwomen. Seventeenth-century radical sectarian writing and feminist criticism. By Hilary Hinds. Pp. vii+264. Manchester–New York: Manchester University Press, 1996. £35 (cloth), £14.99 (paper). 0 7190 4886 9; 0 7190 4887 7Women and religion in medieval and Renaissance Italy. Edited by Daniel Bornstein and Roberto Rusconi, translated by Margery J. Schneider. (Women in Culture and Society.) Pp. x+334 incl. 11 figs. Chicago–London: The University of Chicago Press, 1996. (first publ. as Mistiche e devote nell'Italia tardomedievale, Liguori Editore, 1992). £39.95 ($50) (cloth), £13.50 ($16.95) (paper). 0 226 06637 1; 0 226 06639 8The virgin and the bride. Idealized womanhood in late antiquity. By Kate Cooper. Pp. xii+180. Cambridge, Mass.–London: Harvard University Press, 1996. £24.95. 0 674 93949 2St Augustine on marriage and sexuality. Edited by Elizabeth A. Clark. (Selections from the Fathers of the Church, 1.) Pp. xi+112. Washington, DC: The Catholic University of America Press, 1996. £23.95 (cloth), £11.50 (paper). 0 8132 0866 1; 0 8132 0867 XGender, sex and subordination in England, 1500–1800. By Anthony Fletcher. Pp. xxii+442+40 plates. New Haven–London: Yale University Press, 1995. £25. 0 300 06531 0Empress and handmaid. On nature and gender in the cult of the Virgin Mary. By Sarah Jane Boss. Pp. x+253+9 plates. London–New York: Cassell, 2000. £45 (cloth), £19.99 (paper). 0 304 33926 1; 0 304 70781 3‘You have stept out of your place’. A history of women and religion in America. By Susan Hill Lindley. Pp. xi+500. Louisville, KY: Westminster/John Knox Press, 1996. $35. 0 664 22081 9The position of women within Christianity might well be described as paradoxical. The range of practices in the early Church with regard to women, leadership and ministry indicates that this was the case from the beginning, and the legacy of conflicting biblical texts about the role of women – Galatians. iii. 28 versus 1 Corinthians xi. 3 and Ephesians v. 22–3 for example – has, perhaps, made that paradoxical position inevitable ever since. It might be argued, then, that the history of Christianity illustrates the working out of that paradox, as women have sought to rediscover or remain true to what they have seen as a strand of radically egalitarian origins for Christianity which has been subsumed by the dominant patriarchal structure and ideology of the Church. The tension of this paradox has been played out when women have struggled to act upon that thread of egalitarianism and yet remain within Churches that have been (and, it could be argued, remain) ‘patriarchally’ structured.
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Kotliarov, Petro, et Vyacheslav Vyacheslav. « Visualizing Narrative : Lutheran Theology in the Engravings of Lucas Cranach ». Scientific Herald of Uzhhorod University. Series : History, no 2 (45) (25 décembre 2021) : 79–84. http://dx.doi.org/10.24144/2523-4498.2(45).2021.247097.
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The early stage of the Reformation in Germany was marked by an iconoclastic movement inspired by radical reformers. In the scientific literature, iconoclasm is often interpreted as a phenomenon that became a catastrophe for German art, as it halted its renaissance progress. The purpose of the article is to prove that the Lutheran Reformation did not become an event that stopped the development of German art, but, on the contrary, gave a new impetus to its development, especially the art of engraving. Throughout the history of Christianity, there have been discussions about what church art should be, in what form it should exist and what function it should carry. In the days of the Reformation, these discussions flared up with renewed vigor. Most reformers held the view that the church needed to be cleansed of works of art that were seen as a legacy of Catholicism. The iconoclast movement that transitioned into church pogroms and the destruction of works of art in Wittenberg in early 1522 prompted Martin Luther to publicly express his disagreement with the radical reformers and to express his own position on the fine arts in the reformed church. In a series of sermons from March 9 to 16, 1522 (Invocavit), Martin Luther recommended the destruction of images that became objects of worship, but considered it appropriate to leave works of art that illustrate biblical stories or reformation ideas. For Luther, the didactic significance of images became a decisive argument. The main points of the series of Luther’s sermons (Invocavit) show that he not only condemned the vandalism of iconoclasts, but also argued that the presence of works of art in the church does not contradict the Bible, but, on the contrary, helps to better understand important truths. It is noted that the result of Luther's tolerant position was the edition of the September Bible (1522) illustrated by Lucas Cranach's engravings. The reviewed narrative and visual sources prove that due to Reformation the art of engraving received a new impetus, and Lutheranism was formed not only as a church of the culture of the word, but also of the culture of the eye. It was established that the main requirement for art was strict adherence to the narrative, which is observed in the analyzed engravings of Lucas Cranach. It is considered that the engravings to the book of Revelation are characterized not only by the accuracy of the text, but also by sharpened polemics, adding a new sound to biblical symbols, sharp criticism of the Catholic Church, and visualization of the main enemies of the Reformed Church. It is proved that the polemical orientation of the engravings spurred interest and contributed to the commercial success of the September Bible. The rejection of traditional plots by protestant artists did not become overly destructive, and in some cases, it even led to the enrichment of European visual culture.
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Ravagli-Cardona, Jorge Alexander. « Education as socialisation : a historical-legal revision of the Catholic influence on Colombian Religious Education ». Revista Colombiana de Sociología 45, no 1 (19 janvier 2022) : 147–72. http://dx.doi.org/10.15446/rcs.v45n1.90230.
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The article addresses the influence of Catholicism in the configuration of the academic subject Educación Religiosa (Religious Education, RE) in the Colombian system of public education. As its core idea, it defends the argument that a positive curricular determination in this direction would be connected with the country’s main tradition of nation-state building. To substantiate this claim, it offers a reconstruction of the political role of the Catholic Church in the country’s main historical periods. This revision will correspondingly highlight the socialising role of Christian conservative morality as underlying the centrality of the Catholic church in the country’s educational history, traversing both liberal and conservative administrations. This section is followed by a revision of the main legal sources structuring re in Colombia after the 1991 Constitution. Here, conclusions will highlight the need to appreciate this curricular area as presenting a continuity of the aforementioned socialising role of Catholic doctrine and morality in Colombia, all despite the threshold of state secularisation brought about by the aforementioned Carta Magna. In particular, this function would be developed by RE via its legal configuration as a parental right of the spiritual and cultural determination of its offspring, framed and sealed by the concordats between the State and the main Christian organisations of the country. Similarly, the legal definition of the RE teacher will evidence an important margin of institutional influence exerted by the Catholic and the main Christian Evangelical churches. In the end, this academic subject could be seen as reflecting the constitutive historical tensions of the Colombian religious and educational cultures, especially in connection with the role performed by conservative Christianity in its state-building processes. In this regard, the harmonisation of this subject with constitutional provisions in terms of freedom of belief and state neutrality towards religions would exhibit important curricular space.
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Loreti, A. « Pierre Duhem and the Continuous Development of Science ». Concept : philosophy, religion, culture, no 1 (7 juillet 2020) : 21–29. http://dx.doi.org/10.24833/2541-8831-2020-1-13-21-29.
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When attempting to assess what history of science, doubtless an important element of our culture, owes to the French philosopher and scientist Pierre Duhem, one has to emphasise the critical role he played in rethinking the world outlook inherited from the preceding times and in developing a new one more apt to contemporary science. This analysis draws on such key Duhem’s writings as «The World System» («Le système du monde») and «Studies on Leonardo da Vinci» («Études sur Léonard de Vinci»). Two Duhem’s theses deserve particular attention. One is his assertion that Christianity (and the Catholic Church for that) did not impede, but rather contributed to the development of science having dispensed with cosmological assumptions of Greek Paganism incompatible with contemporary science. Secondly, Duhem argues that intuitions to pave way to the scientific revolution were first advocated by such Sorbonne Scholastics as Jean Buridan and Nicholas Oresme. It is noteworthy that the French scientist clearly underestimates the contribution of non-French thinkers to the emerging set of cultural axioms. Duhem’s new ontology of cognition is closely related to the ideas of new epistemology. Viewing evolution of science as a gradual continuous process, he endorsed the holist idea that isolated scientific propositions could neither be verified nor falsified. The truth of any proposition is inseparable from the truth of the system of hypotheses as a whole. Hence science progresses not by rejecting old theories, but by modifying them: in due course old concepts give way to new ones. This topical assumption that progress of science is to be viewed and understood in its specific socio-cultural context delineates the principle on which the answer to the no less topical question of the philosophy of culture, viz. why modern science has emerged in Europe rather than elsewhere, is to be based on.
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Grimes, Donald J. « Book Review : Church History : Twenty Centuries of Catholic Christianity ». Theological Studies 47, no 2 (mai 1986) : 318–19. http://dx.doi.org/10.1177/004056398604700218.
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Kadurina, A. O. « SYMBOLISM OF ROSES IN LANDSCAPE ART OF DIFFERENT HISTORICAL ERAS ». Problems of theory and history of architecture of Ukraine, no 20 (12 mai 2020) : 148–57. http://dx.doi.org/10.31650/2519-4208-2020-20-148-157.
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Background.Rosa, as the "Queen of Flowers" has always occupied a special place in the garden. The emergence of rose gardens is rooted in antiquity. Rose is a kind of “tuning fork” of eras. We can see how the symbolism of the flower was transformed, depending on the philosophy and cultural values of society. And this contributed to the various functions and aesthetic delivery of roses in gardens and parks of different eras. Despite the large number of works on roses, today there are no studies that can combine philosophy, cultural aspects of the era, the history of gardens and parks with symbols of the plant world (in particular roses) with the identification of a number of features and patterns.Objectives.The purpose of the article is to study the symbolism of rosesin landscape gardening art of different eras.Methods.The historical method helps to trace the stages of the transformation of the symbolism of roses in different historical periods. The inductive method allows you to move from the analysis of the symbolism of roses in each era to generalization, the identification of patterns, the connection of the cultural life of society with the participation of roses in it. Graph-analytical method reveals the features of creating various types of gardens with roses, taking into account trends in styles and time.Results.In the gardens of Ancient Greece, the theme of refined aesthetics, reflections on life and death dominated. It is no accident that in ancient times it was an attribute of the goddesses of love. In antiquity, she was a favorite flower of the goddess of beauty and love of Aphrodite (Venus). In connection with the legend of the goddess, there was a custom to draw or hang a white rose in the meeting rooms, as a reminder of the non-disclosure of the said information. It was also believed that roses weaken the effect of wine and therefore garlands of roses decorated feasts, festivities in honor of the god of winemaking Dionysus (Bacchus). The rose was called the gift of the gods. Wreaths of roses were decorated: statues of the gods during religious ceremonies, the bride during weddings. The custom of decorating the floor with rose petals, twisting columns of curly roses in the halls came to the ancient palace life from Ancient Egypt, from Queen Cleopatra, highlighted this flower more than others. In ancient Rome, rose gardens turned into huge plantations. Flowers from them were intended to decorate palace halls during feasts. In Rome, a religious theme was overshadowed by luxurious imperial greatness. It is interesting that in Rome, which constantly spreads its borders, a rose from a "female" flower turned into a "male" one. The soldiers, setting out on a campaign, put on pink wreaths instead of helmets, symbolizing morality and courage, and returning with victory, knocked out the image of a rose on shields. From roses weaved wreaths and garlands, received rose oil, incense and medicine. The banquet emperors needed so many roses, which were also delivered by ships from Egypt. Ironically, it is generally accepted that Nero's passion for roses contributed to the decline of Rome. After the fall of the Roman Empire, rose plantations were abandoned because Christianity first associated this flower with the licentiousness of Roman customs. In the Early Middle Ages, the main theme is the Christian religion and roses are located mainly in the monastery gardens, symbolizing divine love and mercy. Despite the huge number of civil wars, when the crops and gardens of neighbors were violently destroyed, the only place of peace and harmony remained the monastery gardens. They grew medicinal plants and flowers for religious ceremonies. During this period, the rose becomes an attribute of the Virgin Mary, Jesus Christ and various saints, symbolizing the church as a whole. More deeply, the symbolism of the rose was revealed in Catholic life, when the rosary and a special prayer behind them were called the "rose garden". Now the rose has become the personification of mercy, forgiveness, martyrdom and divine love. In the late Middle Ages, in the era of chivalry, roses became part of the "cult of the beautiful lady." Rose becomes a symbol of love of a nobleman to the wife of his heart. Courtesy was of a socially symbolic nature, described in the novel of the Rose. The lady, like a rose, symbolized mystery, magnificent beauty and temptation. Thus, in the Late Middle Ages, the secular principle manifests itself on a par with the religious vision of the world. And in the Renaissance, the religious and secular component are in balance. The theme of secular pleasures and entertainments was transferred further to the Renaissance gardens. In secular gardens at palaces, villas and castles, it symbolized love, beauty, grace and perfection. In this case, various secret societies appear that choose a rose as an emblem, as a symbol of eternity and mystery. And if the cross in the emblem of the Rosicrucians symbolized Christianity, then the rose symbolized a mystical secret hidden from prying eyes. In modern times, secular life comes to the fore, and with it new ways of communication, for example, in the language of flowers, in particular roses. In the XVII–XVIII centuries. gardening art is becoming secular; sesame, the language of flowers, comes from Europe to the East. White rose symbolized a sigh, pink –an oath of love, tea –a courtship, and bright red –admiration for beauty and passionate love [2]. In aristocratic circles, the creation of lush rose gardens is in fashion. Roses are actively planted in urban and suburban gardens. In modern times, rose gardens carry the idea of aesthetic relaxation and enjoyment. Many new varieties were obtained in the 19th century, during the period of numerous botanical breeding experiments. At this time, gardening ceased to be the property of the elite of society and became publicly available. In the XX–XXI centuries. rosaries, as before, are popular. Many of them are located on the territory of ancient villas, palaces and other structures, continuing the tradition.
Thèses sur le sujet "Christianity and art – Catholic Church – History"
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Romero, Sigifredo. « The Progressive Catholic Church in Brazil, 1964-1972 : The Official American View ». FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1210.
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This thesis explores the American view of the Brazilian Catholic Church through the critical examination of cables produced by the U.S. diplomatic mission in Brazil during the period 1964-1972. This thesis maintains that the United States regarded the progressive catholic movement, and eventually the Church as a whole, as a threat to its security interests. Nonetheless, by the end of 1960s, the American approach changed from suspicion to collaboration as the historical circumstances required so. This thesis sheds light on the significance of the U.S. as a major player in the political conflict that affected Brazil in the 1964-1972 years in which the Brazilian Catholic Church, and particularly its progressive segments, played a fundamental role.
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Egan, Anthony. « The National Catholic Federation of Students : a study of political ideas and activities within a Christian student movement, 1960-1987 ». Master's thesis, University of Cape Town, 1990. http://hdl.handle.net/11427/21836.
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Bibliography: pages 191-212.This is a study of the National Catholic Federation of Students (NCFS), an organisation that sought to bring together Catholic students on South African university campuses, examining specifically NCFS' political ideas and activities from 1960 to 1987. The underlying supposition of this thesis is that church history ought to be an integral part of the discipline of history, and that there is a need to write church history from "below" from the perspectives of the "people's church", the church that comprises the religious experience of the majority of its members rather than its hierarchy.
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Prociv, Patricia Mary. « Personal identity and the image-based culture of Catholicism ». View thesis View thesis, 2000. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030520.145146/index.html.
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Fernandez, Samuel. « Popular religiosity and Hispanic liturgy toward a mutual enrichment / ». Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Prociv, Patricia Mary. « Personal identity and the image-based culture of Catholicism ». Thesis, View thesis View thesis, 2000. http://handle.uws.edu.au:8081/1959.7/318.
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This research is documented in three volumes, and is the study of a series of three Doctoral exhibitions. The first of these, Australian moon over Cumbria and the procession of life, evolved from a series of watercolours based on the biblical figures of Eve and the serpent.The volume contains images and a critique from Australian moon over Cumbria. Also included are images that influenced the work, essays, and information on relevant minor exhibitions. The second, Sisters and spinsters, the Misses Swann of Elizabeth Farm, was designed and executed as site-specific.The Misses Swann were nine sisters, and the exhibition focused on the sisters' working lives, their contribution to their local communities, and their personalities.Needlepoint and damask table napkins were used as vehicles for the storytelling.Critical writings and extensive reference material are included. The third in the series, Constructing identity within Catholicism, was based on the hypothesis that images of the culture of Catholicism have the capacity to influence personal identity. All of the work was designed to complement the design and spiritual meaning of the chapel. Included along with the essays are supporting images and documentation.
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Siber, Elizabeth G. (Elizabeth Gaye). « The Visual Arts Philosophy of Roman Catholicism as Manifested in the Works of Four Commissioned Artists Completed for the 1987 Sanctuary of St. Rita's Catholic Church ». Thesis, University of North Texas, 1989. https://digital.library.unt.edu/ark:/67531/metadc500454/.
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This thesis investigates how the visual arts philosophy promulgated in the 1960s by the Second Vatican Council of Roman Catholic Churches is manifested by commissioned artists for a particular parish. The primary data were the new sanctuary and the artworks, which include stained glass by Lyle Novinski, a carved-glass Marian Shrine by Claire Wing, bronze Stations of the Cross by Heri Bartscht, and wooden medallions depicting two saints carved by Don Schol. This paper reviews pertinent ecclesiastical doctrines along with interpretational publications, physically and iconographically describes the sanctuary and artwork, and considers aspects of the relationship between patron churches and the artists they commission.
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Aldridge, Guy B. « Forgotten and Unfulfilled : German Transitions in the French Occupation Zone, 1945-1949 ». Ohio University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1427127938.
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Suescun, Pozas María del Carmen. « Modern femininity, shattered masculinity : the scandal of the female nude during political crisis in Colombia, 1930-1948 ». Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=85958.
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This dissertation examines two controversies involving paintings of the female nude by artists Debora Arango and Carlos Correa during a period of political crisis in Bogota (Colombia) in order to open the political to cultural analysis and thus shed light on scenarios of change in the 1930s and 1940s. Unpacking the controversies lends insight into the unique ways in which modernity, the body, its representations, sexuality, gender and politics came together in Colombia during this period. Such an approach also shows that modernity in Colombia involved shifts in religious and secular frames of sense-making and morality. This dissertation argues that the controversies and the female nudes provide a window into the Liberal regime's creation of culture as an autonomous sphere as part of its cultural program, which bridged high and popular culture, as well as on aspects of private life concerned with sexuality and gender. It shows how such changes registered in the lives of the artists and how the artists translated the changes they experienced into modes of pictorial expression. This dissertation argues that the demands of the aesthetic and the demands of politics during this period pressed on each other, resulting in the wide-spread perception of moral breach that came to a head in the "scandals of the female nudes." This dissertation thus sheds light on dimensions of both the political and the private during this period.Because art and politics were thus entangled, this dissertation shows that, in this particular Colombian modernity, society was not polarized, that the private and the private overlapped, that issues of intimacy surfaced in the public realm, and that Catholicism was the idiom shared by men and women who were grappling with change. It shows that the cultural program of the Liberal regime was the immediate referent for criticism in these events and, through it, of the Liberal regime's reforms of education of 1934 and 1936. Finally, it shows that this modernity and its attendant anxieties were played out through the body in the public and the private realms, within, not against, the Catholic tradition, in unprecedented ways. This thesis demonstrates that politics and issues of sexuality and gender were entangled in the public sphere and converged in the female nudes, turning them into a major threat to morality within both religious and secular frameworks. By unpacking the controversies, this dissertation marks a seminal break with historical accounts that describe Colombia's as a failed modernity, its society as polarized, and debates over sexuality and gender as the product of politics. This dissertation also contradicts art historical writings that account for the production of images and the reception of art in this period solely in political terms.
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Cichy, Andrew Stefan. « 'How shall we sing the song of the Lord in a strange land?' : English Catholic music after the Reformation to 1700 : a study of institutions in Continental Europe ». Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:0bdfe9b2-b5c6-48fe-a565-ddb699b72312.
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Research on English Catholic Music after the Reformation has focused almost entirely on a small number of Catholic composers and households in England. The music of the English Catholic colleges, convents, monasteries and seminaries that were established in Continental Europe, however, has been almost entirely overlooked. The chief aim of this thesis is to reconstruct the musical practices of these institutions from the Reformation until 1700, in order to arrive at a clearer understanding of the nature of music in the post-Reformation English Catholic community. To this end, four institutions have been selected to serve as case studies: 1. The Secular English College, Douai. 2. St Alban’s College, Valladolid. 3. The Benedictine Monastery of Our Lady of the Assumption, Brussels. 4. The Augustinian Monastery of Our Lady of Nazareth, Bruges. The music of these institutions is evaluated in two ways: firstly, as a means of constructing, reflecting and forming English Catholic identity, and secondly, in terms of the range of influences (both English and Continental) that shaped its stylistic development. The thesis concludes that as a result of the peculiarly domestic nature of religious practice among Catholics in England, and interactions with Continental Catholicism, the aesthetic and ideological bases for English Catholic music were markedly different from those of its Protestant counterpart. The marked influence of Italianate styles on the sacred music of English Catholic composers and institutions in exile demonstrates a simultaneous process of cultural alignment with the aesthetic and theological principles of the Counter-Reformation, and dissociation from those of English Protestantism. Finally, it is clear that music was an important formational tool in both the seminaries and convents, where it shaped both community and self-identity, and created affinities with the locales in which these institutions were situated – although it is also clear that these uses of music had the potential to conflict.
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Morriello, Francesco Anthony. « The Atlantic Revolutions and the movement of information in the British and French Caribbean, c. 1763-1804 ». Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/274901.
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This dissertation examines how news and information circulated among select colonies in the British and French Caribbean during a series of military conflicts from 1763 to 1804, including the American War of Independence (1775-1783), French Revolutionary Wars (1792-1802), and the Haitian Revolution (1791-1804). The colonies included in this study are Barbados, Jamaica, Guadeloupe, Martinique, and Saint-Domingue. This dissertation argues that the sociopolitical upheaval experienced by colonial residents during these military conflicts led to an increased desire for news that was satiated by the development and improvement of many processes of collecting and distributing information. This dissertation looks at some of these processes, the ways in which select social groups both influenced and were affected by them, and why such phenomena occurred in the greater context of the 18th and early 19th century Caribbean at large. In terms of the types of processes, it examines various kinds of print culture, such as colonial newspapers, books, and almanacs, as well as correspondence records among different social groups. In terms of which groups are studied, these include printers, postal service workers, colonial and naval officials, and Catholic missionaries. The dissertation is divided into five chapters, the first of which provides insight into the operation of the mail service established in the aforementioned colonies, and the ways in which the Atlantic Revolutions impacted their service in terms of the different historical actors responsible for collecting and distributing correspondences. Chapter two looks at select British and French colonial printers, their print shops, and the book trade in the Caribbean isles during the 18th century. Chapter three delves into the colonial newspapers and compares the differences and similarities among government-sanctioned newspapers vis-à-vis independently produced papers. It uses the case of the Haitian Revolution to track how news of the slave insurrection was disseminated or constricted in the weeks immediately following the night of 22 August 1791. Chapter four examines the colonial almanac as a means of connecting colonial residents with people across the wider Atlantic World. It also surveys the development of these pocketbooks from mere astrological calendars to essential items that owners customized and frequently carried on their person, given the swathes of information they featured after the American War of Independence. The final chapter looks at the daily operations of Capuchin and Dominican missionaries in Martinique and Guadeloupe at the end of the 18th century and how they maintained their communications within the islands and with the heads of their Catholic orders in France, as well as in Rome. Overall, this project aims to fill in some of the gaps in the literature regarding how select British and French colonial residents received and dispatched information, and the effect this had in their respective Caribbean islands. It also sheds light on some of the ways that slaves were incorporated into the mechanisms by which information was collected and distributed, such as their encounters with printers, employment as couriers, and use as messengers to relay documents between colonial officials. In doing so, it hopes to encourage future discussion regarding how information moved in the British and French Caribbean amid periods of revolution and military conflict, how and why these processes changed, and the impact this had on print culture and mail systems in the post-revolutionary period of the 19th century.
Livres sur le sujet "Christianity and art – Catholic Church – History"
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The art of Catholic church in China. Beijing : China Intercontinental Press, 2013.
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Špirko, Jozef. Dejiny a umenie očami historika. Bratislava : Lúč, 2001.
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Fahed, Boulos. The Glory of Lebanon is given to her : The presence of Mary, the Mother of God in Lebanon, icons, paintings and selected texts. Beirut : Maronite Order of the Blessed Virigin Mary, 2010.
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Fagniez, Pascal. Jean-Paul II et les artistes : De Pie XII à Benoît XVI, pour une théologie spirituelle de l'art. Paray-le-Monial : Editions de l'Emmanuel, 2007.
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Farchione, Antonio. Arte e chiesa : La volontà di un incontro della chiesa, l'attrazione per lo scontro dell'arte contemporanea. Verona (Italy) : Fede & cultura, 2011.
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Pope Alexander III (1159-81) : The art of survival. Farnham, Surrey, England : Ashgate, 2012.
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Cecconi, Andrea, et Claudio Giannini. Padre Ernesto Balducci dalla "Messa degli artisti" all'arte contemporanea. Carrara, Italy] : Caleidoscopio arte, 2013.
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Scarano, Julita. Fé e milagre : Ex-votos pintados em madeira : séculos XVIII e XIX. São Paulo : EDUSP, 2004.
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ed, Durst Michael, et Münk, Hans J., 1944- ed., dir. Christentum - Kirche - Kunst : Beiträge zur Reflexion und zum Dialog. Freiburg : Paulusverlag, 2004.
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I colori dello spirito : Capolavori dell'arte cristiana tra il XIV e il XVII secolo. Milano : Paoline, 2005.
Trouver le texte intégralChapitres de livres sur le sujet "Christianity and art – Catholic Church – History"
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Gray, Alison J., et Christopher C. H. Cook. « Christianity and mental health ». Dans Spirituality and Mental Health Across Cultures, sous la direction de Alexander Moreira-Almeida, Bruno Paz Mosqueiro et Dinesh Bhugra, 167–82. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780198846833.003.0011.
Texte intégralRésumé :
This chapter summarizes the impact of the Christian faith on mental health and illness. It provides an overview of the history of the Christian church founded in the teachings of Jesus Christ, and the key beliefs and distinctions from other monotheistic religions. It considers the different beliefs and practices of the main Christian denominations: Catholic, Protestant, and Orthodox. The church has a long and ongoing history of involvement in health care, and churches are at their best healing communities offering community, prayer, and, rituals such as Baptism and the Eucharist. Prospective studies have found that elements of Christian faith and practice benefit those with psychotic disorders and depression, increase happiness and resilience, and decrease the risk of substance abuse or suicide. Although teaching that over-spiritualizes or discourages timely interaction with health care and consistent treatment concordance is sometimes harmful, the evidence suggests that Christianity is generally a positive influence on mental health.
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Malcolm, Noel. « Crypto-Christianity and Religious Amphibianism in the Ottoman Balkans ». Dans Rebels, Believers, Survivors, 55–67. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198857297.003.0004.
Texte intégralRésumé :
Christianity—secret adherence to Christian religious practices by people who outwardly professed Islam—is known to have occurred in several parts of the Ottoman Empire; this essay concerns the crypto-Christians of Kosovo, who were very unusual in adhering to Roman Catholicism. Distinctions are made here between crypto-Christianity and a range of other practices or circumstances that have been partly confused with it in previous accounts: the fact of close social coexistence between Muslims and Christians; the existence of religious syncretism, which allowed the borrowing and sharing of some ritual practices; and the principle of ‘theological equivalentism’ (the claim, made by some Muslims, that each person could be saved in his or her own faith). These things were not the same as crypto-Christianity, but they involved different kinds of religious ‘amphibianism’, creating conditions in which crypto-Christianity could survive more easily. The story of Catholic crypto-Christianity in Kosovo and northern Albania begins with reports from Catholic priests in the seventeenth century. Contributory factors seem to have been the economic incentive for men to convert to Islam to escape the taxes on Christians, and the fact that women (who were not tax-payers) could remain Christian, as Christian wives were permitted under Islamic law. This essay then traces the history of the crypto-Catholics of Kosovo, who survived, despite the strong official disapproval of the Church, into the nineteenth and twentieth centuries.
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« Britain’s Reformations ». Dans The Oxford History of the Reformation, sous la direction de Peter Marshall, 238–91. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192895264.003.0006.
Texte intégralRésumé :
Abstract This chapter assesses the distinctive patterns Reformation took in Britain and Ireland. In the early sixteenth century, there was little clamour for change in England, Scotland or Ireland. Anticlericalism was muted and the Tudor crown benefitted from association with the papacy. In England, interest in reform came not so much from Lollards as from pious Catholics, whose desire for vernacular scripture was blocked by Church authorities but encouraged by the translations of William Tyndale. Henry VIII’s marital difficulties caused a break with Rome that from the outset was more than an ‘act of state’, as Henry fashioned himself as a reformer. Resistance took more ideological forms in Ireland than in England, but was contained. Religious minorities in both England and Scotland produced growing religious divisions, as Edward VI’s government pursued reform and Mary of Guise’s regime sought to suppress it. Mary I’s restoration of Catholicism had potential for success, but was undermined by failure to secure a Catholic heir. Instability persisted through the 1560s and beyond, as Calvinist Reformation in Scotland led to Mary Queen of Scots’ deposition, and the forces of Catholic Counter-Reformation threatened Elizabeth’s ambiguous religious settlement in England and Ireland. Across the British Isles, deep divisions developed between advocates of ‘godly’ moral reformation and traditional communal values. Such divisions helped cause the civil wars that convulsed the three kingdoms in the mid-seventeenth century. The wars failed to reverse the fragmented, plural character of British Christianity, which the dynamics of empire subsequently exported to the wider world.
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Stiùbhart, Domhnall Uilleam. « The Theology of Carmina Gadelica ». Dans The History of Scottish Theology, Volume III, 1–18. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0001.
Texte intégralRésumé :
Alexander Carmichael’s compendium of Gaelic prayers, blessings, and charms, Carmina Gadelica, is one of the most remarkable Scottish art-books of its time, and a fundamental source for the Celtic Christianity movement. It is also exceptionally controversial, given that the evidence of his field notebooks suggests that during the editing process Carmichael and his circle adapted, reworked, and rewrote his originally oral sources for the printed page. Looking beyond debates over authenticity and forgery, this chapter offers broader nineteenth-century contexts in which to situate Carmichael’s magnum opus. Carmina Gadelica is clearly inspired by contemporary political, religious, and cultural developments: the controversies of the 1880s Crofters War; the project of spiritual reinvigoration envisaged by the fin de siècle ‘Celtic Renascence’ movement; and the ferocious Lowland–Highland disputes that eventually sundered the Free Church of Scotland in 1900, the year in which Carmina was eventually published. Another influence was the liturgical, devotional, and aesthetic ideals of High Church Tractarianism as mediated through Carmichael’s Episcopalian wife, Mary Frances MacBean. In Carmina Gadelica, the Oxford Movement met Catholic Hebridean piety, allowing Carmichael to delineate an alternative, pre-Reformation portrait of traditional, communal Highland religiosity as a riposte to contemporary stereotypes of intolerant evangelicalism, strict Sabbatarianism, and uncompromising biblical literalism.
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Price, David H. « The Artist as Reformer ». Dans In the Beginning Was the Image, 85–160. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190074401.003.0003.
Texte intégralRésumé :
Lucas Cranach the Elder, a close friend of Martin Luther, not only produced the definitive visual record of the history of the Reformation but also became a major leader in the movement to transform Christianity. From 1518 onward, he designed art to advance the Reformation of the church across Germany and Europe. The Bible stood at the center of his media campaign. Cranach and his workshop designed the first Protestant Bible (1522) as well as subsequent imprints of Luther’s translations. He also developed innovative biblical propaganda (most importantly in the anti-papal Passion of Christ and Antichrist). Frequently in his immense oeuvre (including works designed for both Protestant and Catholic contexts) Cranach anchors the new biblicism in a humanist ideal of the authority of philology. A major accomplishment was his development of the portrait type of the professor of the Bible (preeminently Luther and Philipp Melanchthon) as an icon of the authority of humanist biblical philology for the Reformation.
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Sanders, Andrew. « Church architecture and religious art ». Dans The Cambridge History of Christianity, 103–20. Cambridge University Press, 2001. http://dx.doi.org/10.1017/chol9780521814560.008.
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Christian, William A. « Excerpt from Person and God in a Spanish Valley ». Dans Anthropology of Catholicism. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520288423.003.0007.
Texte intégralRésumé :
The book Person and God in a Spanish Valley, by anthropologist and historian William A. Christian, is a classic twentieth-century study in the anthropology of Catholicism. It embraces key spatial and temporal dynamics of Catholicism through the analysis of devotional behavior across a range of intersecting axes and contexts. Among these, gender, class, and moment within the life course are shown to be of particular importance in shaping the quality and concerns of individual faith. In chapter 3, of which this is an abridged version, Christian shows how different styles of payer point to different economies of affection, obligation, forgiveness, and indebtedness. “Putting God in one’s debt” clearly illustrates that Catholicism is not only a practice of devotion but also an economy of circulation of affects and indebtedness. Devotional prayers can work either to keep humans and the divine separate or to bring humans increasingly close to the divine. However, Person and God also does much to emplace Catholicism within a broader history of agrarian politics and reform in northern Spain and is a remarkable work for its mastery of historical perspective as well as its fine ethnography. In particular, it offers some important anthropological insights on the local repercussions of the Second Vatican Council (1963–65), revealing shifts toward new forms of priesthood, less concerned with a hierarchical reproduction of the church (and its connection to land patronage) and more inclined to a lay participation. The effect of such changes in Catholic doctrine and orientation on long-existing systems of “triadic patronage” in the area is one of the key questions that this work addresses. Among the numerous monographs on Mediterranean villages that came out in the 1970s, Christian’s is perhaps unusual in the degree to which it foregrounds Catholic forms of reasoning and practice, rather than backgrounding them to discussions of patronage and kinship and political economy. The importance of Person and God for a modern anthropology of Catholicism cannot be overestimated, for it has been key in establishing a core “analytical grammar” for understanding popular Catholic practices that subsequent generations of scholars continue to revisit. Indeed, the work has figured as an important reference point in various twenty-first-century writings on the anthropology of Christianity,1 having achieved something of a status as “the go-to” citation for discussions about the presence of an “earlier” anthropology of Christianity.
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Brandes, Stanley H. « Excerpt from “The Priest as Agent of Secularization in Rural Spain” ». Dans Anthropology of Catholicism. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520288423.003.0008.
Texte intégralRésumé :
Stanley Brandes is an American sociocultural anthropologist whose work spans both European and Latin American peasantries. In this article Brandes describes a kind of Catholicism characteristic of peasant villages of the Iberian peninsula: locally inflected by rites and practices particular to specific regions, and organizationally overlapping with kinship and territorial corporate groups. At the broadest level, the essay offers a set of reflections about processes of modernization and secularization, viewed through a classic set of anthropological oppositions: collective/individual, rural/urban, great/little. More specifically, however, it tells us something interesting about the impact of Vatican II reforms on the ground. Brandes argues that what might be read as “secularization” is, in the village of Becedas, a function of processes internal to religion itself. Today, in light of works such as Charles Taylor’s A Secular Age, this line of argument has become quite familiar. Yet as Brandes’s ethnography suggests, ruminations around the polemic between belief and unbelief have not merely been the preserve of scholars and philosophers; they have inflected the lives of ordinary Catholic peasants as well. Through Brandes we see how Becedas villagers narrate, in their own idiom, the development of the idea of “the secular” as something that is contingent upon the history of Christianity in the West. By exploring the disjuncture between Catholic “great and little” traditions Brandes touches on one of the most interesting pressure points within the anthropology of Catholicism: the division of labor between the clergy and the lay. Such a division may map with varying intensities onto other distinctions, such as those between elite and folk, or educated and uneducated, and even onto distinctly differing ethnicities and cultural backgrounds. Whether or not clergy are perceived as “cultural outsiders” in the communities they serve, where a person stands within the institutional hierarchy matters. That is, Catholic subjectivities are incontrovertibly shaped by an individual’s relationship to or position in relation to the church. Belonging to the priesthood thus diminishes the possibilities for certain abstractions and sensorial trajectories, just as it makes others imminently actualizable. In the particular context being described here, the priest, Don Sixto, sees “folk Catholicism” a bit the way a radical Protestant sees Roman Catholicism: as a Christianity contaminated. His work is one of purification: separating true belief from “blind adherence to custom.” For parishioners, however, there is no a priori concept of a religion “contaminated.” There is only a corpus of devotions whose gradual elimination leaves a sense of spiritual vacuum. By foregrounding a “perspectival” approach split between the view of the priest, the people, and the anthropologist, Brandes allows us to grasp the structural tensions that propel different versions of what is correct and what is proper in Christian forms of practice. Brandes’s article might be read in some ways as a tentative exploration of the interesting and often fraught role Catholic priests perform in their day-to-day ministry as mediators between the center and the periphery, and old and new, in the great march of Christian modernity.
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Kupelian, Mary. « The Relations between the Coptic Church and the Armenian Church from the Time of Muhammad Ali to the Present (1805–2015) ». Dans Christianity and Monasticism in Northern Egypt. American University in Cairo Press, 2017. http://dx.doi.org/10.5743/cairo/9789774167775.003.0007.
Texte intégralRésumé :
This chapter examines the relationship between the Coptic and Armenian churches in Egypt in the nineteenth and twentieth centuries. The Coptic and Armenian churches (with the exception of Armenian Protestants) share a long history of cooperation and goodwill, and continue to pursue a goal of unity. Egyptian Christians (Copts) and Armenian Orthodox Christians represent the non-Chalcedonian belief in the unity of the nature of Christ (the single nature of Christ). The majority of Armenian Egyptians are affiliated with the Orthodox Church, but Armenian Catholics, who believe in the dual nature of Christ, also make up part of the Egyptian Armenian community. The Armenian community, as a whole, shows remarkable tolerance and acceptance of other Christian communities, although in recent decades the initiative and commitment to unity has been spearheaded by the Coptic Pope, Shenouda III.
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Hedlund, Roger E. « Independents ». Dans Christianity in South and Central Asia, 261–73. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0024.
Texte intégralRésumé :
The term ‘Independents’ differentiates lesser-known congregations and small clusters from the historic Protestant, Orthodox and Catholic denominations. Chennai (Madras) is home to a vast number of Christian denominations and institutions. Groups may range from 20–25 in number to as large as 400–500. Similar new Independent churches and movements are found in many parts of India. Sadhu Sundar Singh was a pioneering figure in the indigenisation of Christianity in India; baptised at Simla, he nevertheless remained free from the imported ecclesiastical institutions that Westernised the Indian church. There is also a more radical transformation of Christianity in hybrid religious groups in the borderlands between Christianity, Islam and Hinduism. The faith relation to Jesus of several Isa-Muslim and Christ bhakti-Hindu groups transcends the traditional denominational boundaries of Christianity. Prior to 1950 no Nepali Christians were resident in Nepal, but Nepali people managed to seep out into India, where a number of them became Christians, with most Pentecostal or Charismatic in character but indigenous in origin; more recently as many as 1 million were reported. A tiny underground church exists in Islamic Afghanistan, composed of former refugees who became Christians during the 1970s while in other countries.
Actes de conférences sur le sujet "Christianity and art – Catholic Church – History"
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Kayaoglu, Turan. « PREACHERS OF DIALOGUE : INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY ». Dans Muslim World in Transition : Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
Texte intégralRésumé :
While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Bostenaru Dan, Maria. « Carol Cortobius Architecture ». Dans World Lumen Congress 2021, May 26-30, 2021, Iasi, Romania. LUMEN Publishing House, 2022. http://dx.doi.org/10.18662/wlc2021/08.
Texte intégralRésumé :
Carol Cortobius was an architect trained in Germany, with an initial practice at Otto Wagner in Vienna, who worked for the Hungarian community in Bucharest building churches. An introduction on the catholic Hungarian community in Bucharest will be given. Dănuț Doboș in a monograph of one catholic church in Bucharest offers an overview of all his works. For the three catholic churches on which he intervened (two built, one restored, but altered now) there are monographs showing archive images not available for the general public. Apart of the catholic churches (two of the Hungarian community) he also built the baptist seminar. Particularly the first built church, Saint Elena, is interesting as an early example of Art Deco and will be analysed in the context of the Secession in Vienna and Budapest, which will be introduced. With help of historic maps the places of the works were identified. Many of them do not exist today anymore because of demolitions either to build new streets or those of the Ceaușescu period (ex. the opereta theatre, a former pharmacy). Images of these were looked for in groups dedicated to he disappeared Uranus neighbourhood The paper will show where these were located. Some of the common buildings have an interesting history, such as the first chocolate factory. Another interesting early Art deco building is the pelican house. There are common details between this and the restored church. The research will be continued with archive research in public archives when the sanitary situation will permit.