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Articoli di riviste sul tema "Love Religious aspects Christianity"
1
Tatalović, Vladan. "COUNTERCULTURAL CHARACTER OF JOHANNINE CHRISTIANITY". KULTURA POLISA 21, n. 1 (24 aprile 2024): 1–17. http://dx.doi.org/10.51738/kpolisa2024.21.1r.1t.
Testo completoAbstract (sommario):
The paper presents the rhetorical aspects of Johannine literature and shows the countercultural character of the community that produced it. Although different in genre, content and scope, the Gospels, the three Epistles and the Book of Revelation exude the same countercultural mechanism. To recognise these mechanisms on the literary level, the first part of the paper shows the impulses of countercultural interaction with the audiences. They are marked as a confrontation with religious and political authorities. Being in constant conflict with the Jewish synagogue and God-defying structures of the Greco-Roman world, the Johannine community built its own world. This world is legitimised as countercultural, i.e. constructed in opposition to the prevailing social structures and cultural practices. René Girard's anthropological concept of the scapegoat serves to observe the countercultural basis of Johannine Christianity, which is contained in the Christological symbol of the lamb. In the second part of the paper, examples of the operation of the countercultural mechanism are listed, and how it reshapes cultural practices and social structures is shown. The Johannine motifs of love and sacrifice are crucial in this process. Finally, the paper's conclusion briefly discusses the potential of the countercultural contribution of Johannine literature to Christianity and contemporary society.
2
Albab, Ananda Ulul. "Interpretasi Dialog Antar Agama Dalam Berbagai Prespektif". Al-Mada: Jurnal Agama, Sosial, dan Budaya 2, n. 1 (14 febbraio 2019): 22–34. http://dx.doi.org/10.31538/almada.v2i1.223.
Testo completoAbstract (sommario):
Conflicts that occur between religious communities are often caused by small problems and misunderstandings of words or actions carried out between religious people. Though harmony is an important foundation in this nation. Therefore, dialogue is present to rebuild good relations between fellow believers. Not to look for differences then to harm it. But to look for differences that exist then embrace and love each other. Dialogue also functions to build relationships that are not only in one religion, but also outside the religion. So between Islam, Christianity, Catholicism, Buddhism, Hinduism and Confucianism can always communicate well. Remembering religion is indeed not to teach divisions but to lead every Ummah to uphold humanity. Although each religion is different in its teaching, but there are still the same aspects in terms of humanity, such as teaching love, compassion, sacrifice, mutual respect between others, giving selflessly, and many more good things taught by religion. The dialogue has different meanings and meanings depending on who interprets and gives his thoughts. It also depends on the background of the person who sparked an understanding of dialogue. In this article we will discuss dialogue according to the views of several religious leaders.
3
Abbott, William M. "Ruling Eldership in Civil War England, the Scottish Kirk, and Early New England: A Comparative Study of Secular and Spiritual Aspects". Church History 75, n. 1 (marzo 2006): 38–68. http://dx.doi.org/10.1017/s0009640700088326.
Testo completoAbstract (sommario):
Within early modern Christianity the idea of church government always entailed a basic contradiction. How could a spiritual body, devoted to Christ's teachings of love and forgiveness, exercise coercive authority? Given the widely accepted need of any sixteenth- or seventeenth-century government to enforce religiously based codes of behavior, churches and church officials were inevitably involved with the secular authorities in detecting and judging offenders. Inasmuch as such judgment had to include the threat of punishment, church officials of any kind were open to the charge of violating their Christian mission, which by nature was to be persuasive and educative rather than punitive, and also their Christian character, which, even among more radical Protestant sects, was to be more otherworldly than that of the laity.
4
McGowan, Philip. "John Berryman’s Last Prayers". Literature and Theology 34, n. 2 (2 marzo 2020): 184–205. http://dx.doi.org/10.1093/litthe/frz031.
Testo completoAbstract (sommario):
Abstract This article examines John Berryman’s last two poetry collections, Love & Fame (1970) and Delusions, etc. (1972) as the poetic articulations of Berryman’s intense scholarly engagement with philosophical and theological discourse. In eschewing confessional readings of his work, the article rehabilitates the term ‘confession’ as Berryman understood it: not as part of recurrent and reductive analyses of the Middle Generation but, rather, as a doctrinal node within Berryman’s theological conceptions of selfhood in relation to God and the role of prayer. In addition, this article connects Berryman's late work to theological frameworks beyond Christianity, principally to the work of S�ren Kierkegaard as well as to aspects of Jewish faith, both of which were enduring interests for Berryman.
5
Mostova, S. M. "The verbalization of the concept faith in the religious discourse by Josyf Slipyj". Linguistic and Conceptual Views of the World, n. 69 (2) (2021): 50–83. http://dx.doi.org/10.17721/2520-6397.2021.2.04.
Testo completoAbstract (sommario):
Nowadays, in linguistics, the interest in the field of religion and communication within it has increased and the study of the religious discourse is becoming very popular. It contributes to the understanding of the religious picture of the world and the concept as a representative of the values, ideas, feelings, and associations. The article is based on the testament, sermons and speeches by Josyf Slipyj who was a Major Archbishop and a Cardinal of the Ukrainian Greek Catholic Church. Previously he, as a public figure was banned and the issue of religious mentality was on the periphery, in particular, due to ideological considerations. Josyf Slipyj always tried to organize a church space in Ukraine, which remains relevant today, because of the events and the religious context in our country. However, the issue of the discursive and linguo-conceptual analysis of the concept FAITH is unresolved. It is shown that this concept belongs to the deep foundation, one of the most important personal values. The purpose of the research is to study the verbalization of the concept FAITH in the religious discourse by Josyf Slipyj, which is the basis for the krainian linguistic picture of the world, universal category, the foundation of national consciousness, and at the same time the unique concept. Realization of the set purpose provides solving necessary tasks: to trace the worldview of Josyf Slipyj and determine the place of the concept FAITH. The concept FAITH is considered from two aspects that are equally necessary for Christianity: understanding faith, which is trust and faith in someone or something through the recognition of truth and value (faith in the Holy Trinity, in the church). The religious heritage of Josyf Slipyj represents two mentioned aspects: Patriarch trusts and believes in Jesus Christ, eternal God, God’s will, God’s providence, God’s help, Liturgy, Church, unity, Ukraine, power of prayer, love, science, holidays. So, in conceptual terms, the concept of religious discourse often includes different aspects of constants that affirm the Patriarch`s faith and transmit the essence of universal and national values, including ethical and religious categories.
6
Rozhko, Vasyl. "CHRISTIAN ENVIRONMENTALISM AND ITS CONCEPTUAL FOUNDATIONS". Scientific notes of the National University "Ostroh Academy". Series: Philosophy 1, n. 24 (22 giugno 2023): 38–42. http://dx.doi.org/10.25264/2312-7112-2023-24-38-42.
Testo completoAbstract (sommario):
The author of the scientific article offers an overview of contemporary discourse on the interrelation between religious tradition and approaches to environmental issues. Focusing on Christianity as a key religious system, the author analyzes the conceptual foundations reflected in ideas, beliefs, and practices related to attitudes towards nature and environmental responsibility. An analysis of biblical and theological sources that form the basis of Christian faith is carried out, attention is paid to such concepts as creation, piety, care, and cooperation with God in caring for nature as a result of creation. The role of man as a curator of nature entrusted by God is considered, and the necessity of preservation and respect for everything created by God is pointed out. The author also notes the concept of environmental sin, which arises from the realization of human violations of the harmony of the natural environment. An analysis of theological arguments affirming the importance of caring for nature as a part of the Christian calling to mercy and love for one's neighbor is conducted. The article discusses the role of the church and religious communities in promoting environmental values and preserving natural resources, highlights practical actions that the Church and Christian organizations take to support, implement conservation, and educational measures. Accordingly, in the article, the author reveals the key principles of Christian environmentalism and religious-ethical aspects of attitudes towards nature. The obtained results can stimulate a discussion on the impact of religious beliefs on environmental consciousness and emphasize the importance of revising mankind's relations with nature in the context of the spiritual dimension. The article is an important addition to scientific research on ecology and religiosity, opening up new possibilities for understanding and solving environmental problems in the context of a Christian worldview.
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Gilang Ramadhan, Khomarudin, Naurah Tania Putri e Erwin Kusumastuti. "Fenomena Pluralisme Agama Dan Budaya Di Indonesia Sebagai Wujud Implementasi Pancasila Sila Ke 3". Ta'dib: Jurnal Pendidikan Islam dan Isu-Isu Sosial 20, n. 1 (15 gennaio 2022): 43–59. http://dx.doi.org/10.37216/tadib.v20i1.539.
Testo completoAbstract (sommario):
In our country Indonesia there is a state ideology, one of which is the unity of Indonesia which is in the 3rd precept, here we have the right to choose and determine freedom of religion, in Indonesia there are 6 recognized religions namely Islam, Christianity, Hinduism, Buddhism, Catholicism, Konghuchu. In addition, in Indonesia there are thousands of islands and certainly have various cultures and traditions that become typical cirri of the area Differences in religious diversity on the one hand cause divisions among people. This difference on the one hand causes divisions between peoples and people who can trigger national dicentration, in Islamic teachings we are taught mutual tolerance for all aspects, especially to religious people. Tolerance is shown to one of Allah's messengers, the Prophet Muhammad (peace be upon him), with his love and patience for his people the Apostle is able to spread islam in a peaceful way without disturbing the belief of islam in a peaceful way without disturbing the beliefs of others. Indonesia with its plurality has major challenges, especially in religious differences, because Indonesia tends to be vulnerable to the division of religious people that should be able to support the sovereignty of the nation and state.
Di negara kita Indonesia terdapat ideologi negara yang salah satunya adalah persatuan indonesia yang berada di sila ke 3, disini kita berhak memilih dan menentukan kebebasan beragama, di Indonesia terdapat 6 agama yang diakui yaitu islam, kristen, hindu, budha, katholik, konghuchu. Selain itu di Indonesia terdapat ribuan pulau dan pastinya memiliki macam-macam kebudayaan dan tradisi yang menjadi cirri khas dari daerah tersebut Perbedaan keberagaman agama disatu sisi menyebabkan perpecahan antar kalangan umat bergama. Perbedaan ini disatu sisi menyebabkan perpecahan antar kalangan masyarakat dan umat bergama yang dapat memicu disentrigasi nasional, didalam ajaran islam kita diajarkan saling toleransi untuk segala aspek terlebih lagi kepada umat beragama. Sikap toleransi di tunjukan kepada salah satu utusan Allah SWT yaitu nabi Muhammad SAW, dengan rasa cintanya dan sabarnya kepada umatnya Rasullulah mampu untuk menyebarkan agama Islam dengan cara damai tanpa mengganggu kepercayaan agam lain. Indonesia dengan kemajemukannya memliki tantangan besar terutama dalam perbedaan agama, karena Indonesia cenderung rentan dengan perpecahan umat beragama yang seharusya perbedaan itu dapat menompang kedaulatan bangsa dan negara.
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Buja, Elena. "How Culture-Specific Practices and Values May Influence International (Romanian–South Korean) Marriages". Acta Universitatis Sapientiae, Philologica 15, n. 3 (1 dicembre 2023): 17–40. http://dx.doi.org/10.2478/ausp-2023-0025.
Testo completoAbstract (sommario):
Abstract The aim of my research study is to identify the barriers that cross-cultural and interracial couples are confronted with and the ways they try to overcome these potential obstacles in order for their marriage to work, with a focus on Romanian–Korean couples (Romanian wives and Korean husbands). At stake are many aspects pertaining to culture such as religious or ideological beliefs (Christianity vs. Confucianism), individualism vs. collectivism, egalitarian vs. non-egalitarian treatment of women, the language adopted by the spouses, family expectations, as well as the discrimination of bi-racial children. The hypothesis underlying the study is that no matter how much the spouses love each other, any difference in values, practices, and behaviours can create problems. Derived from this hypothesis, the following research questions will be addressed in the study: (a) Which particular cultural issues may cause (more) frictions in international, interracial marriages? (b) What steps are taken and by which partner in order to solve the possible culturally triggered problems that appear in their relationship? (c) Are there any advantages to international, interracial marriages? To provide answers to these questions, 7 Romanian–Korean couples have been subjected to a semi-structured interview. The information provided by the respondents has been analysed within the framework of “thematic analysis”, defined by Berelson (1952: 18) as “a research technique for the objective, systematic, and quantitative description of the manifest content of communication.
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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, n. 20 (12 maggio 2020): 148–57. http://dx.doi.org/10.31650/2519-4208-2020-20-148-157.
Testo completoAbstract (sommario):
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.
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Jessica. "The Lord's Supper Revisited". Indonesian Journal of Theology 10, n. 2 (20 dicembre 2022): 167–90. http://dx.doi.org/10.46567/ijt.v10i2.195.
Testo completoAbstract (sommario):
The Lord’s Supper is probably one of the most vital elements in Christianity. However, churches nowadays witness two extreme attitudes in approaching the Lord’s Supper: one that over-sacralizes the ceremony as something mystical or magical while the other simply takes it as a ritual or memorial. While both notions are not wrong in some sense, the ceremony in fact falls somewhere in the middle. Eucharist involved two important dimensions: it is a meal, and it is a “sacrificial” meal. The ordinary and the religious aspects both exist within the eucharist.
In the records of the Last Supper, Jesus ate the Passover “meal” with His disciples and reinstituted it. From then on, the early church celebrated the Lord’s Supper, gathering and breaking bread in houses, which was then known as agape—a love feast. However, what we witness in today’s Lord’s Supper is nowhere close to the original Last Supper or the early Christian agape feast. It becomes a ceremony without a meal; a celebration without a feast. It is ironic that the so-called “supper” only involves a wafer-like bread and a really small cup of wine. It is the absence of a “meal” that this ceremony becomes more and more detached. The Lord’s Supper becomes difficult to understand because of the emphasis on its sacredness. The ceremony remains a ritual as the “sacred” is separated from the “secular”.
It is the contention of this study that the separation of the love feast from the ceremony of the Lord’s Supper that render it meaningless. This study aims to uncover the context and history of the Lord’s Supper, especially the significance of a feast or meal in the eucharist, and how it was lost in the course of history. We will see that it is in the context of a meal that the early church celebrates the eucharist, a thanksgiving in the form of a love feast. It is in the context of a meal that Jesus introduced His body and blood in the Last Supper. It is in the context of a meal that God commanded the Israelites to observe the Passover. When we approach the Lord’s Table without a proper meal, the eating of the “bread” and “wine” without context becomes a ritual without reality.
Finally, suggestions are given to better approach the Lord’s Table, and hopefully regain the meaning and spirit of the ceremony.
Tesi sul tema "Love Religious aspects Christianity"
1
White, Christopher H. "Hannah Arendt and her Augustinian inheritance : love, temporality, and judgement". Title page, abstract and contents only, 2001. http://web4.library.adelaide.edu.au/theses/09PH/09phw583.pdf.
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2
Schinagl, Rosa Kassandra Coco. ""Dieser Satz traf mich mitten ins Hers, also darf ich ihn doch haben" : Liebe als philosophisch-theologisches Konzept in Hannah Arendts Denken. Eine Betrachtung ihrer Dissertation Der Liebesbegriff bei Augustin. Versuch einer philosphischen Interpretation im Lichte ihres Gesamtwerkes". Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71742.
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3
Goins, Jeffrey P. (Jeffrey Paul). "Expendable Creation: Classical Pentecostalism and Environmental Disregard". Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc278335/.
Testo completoAbstract (sommario):
Whereas the ecological crisis has elicited a response from many quarters of American Christianity, classical (or denominational) Pentecostals have expressed almost no concern about environmental problems. The reasons for their disregard of the environment lie in the Pentecostal worldview which finds expression in their: (1) tradition; (2) view of human and natural history; (3) common theological beliefs; and (4) scriptural interpretation. All these aspects of Pentecostalism emphasize and value the supernatural--conversely viewing nature as subordinate, dependent and temporary. Therefore, the ecocrisis is not problematic because, for Pentecostals, the natural environment is: of only relative value; must serve the divine plan; and will soon be destroyed and replaced. Furthermore, Pentecostals are likely to continue their environmental disregard, since the supernaturalism which spawns it is key to Pentecostal identity.
4
Velthuysen, Daniel Nicholas. "A pastoral theological examination of inner healing". Thesis, Rhodes University, 1990. http://hdl.handle.net/10962/d1016248.
Testo completoAbstract (sommario):
Doing a survey of the ministry of inner healing, one is arrested by three salient features: its pragmatic and correlative development, its lay orientation, and the inconsistent and naïve theoretical explanation of the phenomenon. Inner healing, or as it was first known, the healing of the memories, appears to have its roots with Agnes Sanford during the 1940's (Sandford 1982: 3-4). Over a period of time and through a series of events, Sanford experienced what she termed a healing of memories. After some reflection on her experiences she began to teach her views at the School of Pastoral Care started by her husband in 1958, at Camps Farthest Out (CFO), and at numerous churches and conferences.
5
Chant, Jeffrey MacIntosh, e University of Lethbridge Faculty of Education. "Experiences of male woundedness and the influence of understandings of Christ". Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Education, 2005, 2005. http://hdl.handle.net/10133/341.
Testo completoAbstract (sommario):
The purpose of this study was to bring to consciousness the varied experiences that men
have had of feeling wounded and to explore how a relationship to Jesus the Christ has
influenced their understanding of those experiences. A modified naturalistic inquiry
model was used as the qualitative research method, and the research was developed using
grounded theory. This method of inquiry encouraged participants, and the researcher, to
voice their experiences and to utilize them in a way that made the research significant.
This methodological approach allowed themes to emerge, while honouring the stories and
experiences that the participants shared. The theoretical framework for the study emerged
from two major fields of research: Christian theology and gender-male studies. This
research is located where these two fields intersect and overlap. It builds on the research
from gender-male studies, specifically the psychological study of men and masculinity,
organized men's movements, mythopoetic movements, profeminist movements, as well
as the Christian theological understanding of a Messiah who has been portrayed and
understood as the "wounded healer." The research focuses on the point at which men's
experiences connect with their own sense of woundedness, their Christian faith, and their
process of healing. The researcher engaged a discriminate group of men in exploring and
trying to understand their experiences of feeling wounded in relation to the Christian
story. Four men were identified who have had formal education in both pastoral
psychology and theology. The participants were interviewed, and a constant comparative
method was employed. Throughout the process of interviewing these men and being
privy to their stories, my own story of feeling wounded often surfaced. This research is significant because allowing these men to articulate their experiences of woundedness facilitates healing, for themselves but also for other men who may access their own
stories of feeling wounded through hearing those of the participants. Identifying and
articulating woundedness helps to manifest the path of healing and self-understanding,
ultimately leading to happier lives.x, 130 leaves ; 29 cm.
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Menatsi, Richard. "The concept of "the people" in liberation theology". Thesis, Rhodes University, 1994. http://hdl.handle.net/10962/d1015654.
Testo completoAbstract (sommario):
The concept of "the people" has become a key concept within the work of several Latin American theologians, Korean Minjung theologians and South African theologians. When liberation theologians use the concept of "the people" in their literature they do so with a lack of clarity, to the extent that the exact meaning of the term is obscure. In their usage of the concept "the people" liberation theologians come up with differing and at times contradictory meanings, particularly as regards the concrete and symbolic meanings of the concept. This thesis sets out to investigate the use of the concept "the people" by liberation theologians by consulting a selection from Latin American theology, Korean Minjung theology, South African liberation theology and Marxism, to detect its influence on the use of this notion. A general overview of the thesis indicates the following. The first chapter provides a detailed analysis of the concept of "the people" in the work of different liberation theologians. Chapter two considers "the people" in relation to poverty and oppression. The third chapter deals with "the people" as subjects of history. In the fourth chapter "the people" as a concept is developed in relation to belief within the Christian church. The final chapter is an evaluation. The thesis reveals that the following characteristics are central to "the people", they are poor and oppressed but are also inclusive of all those persons who identify and actively support the struggle against poverty and oppression. "The people" are subjects of their own history, finally they are Christian believers.
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Dyck, Veronica H. "Self-sacrifice, caring and peace : a socio-ethical preface to feminist theology". Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34949.
Testo completoAbstract (sommario):
This thesis is a critical survey of selected feminist writings on topics of interest to Christian, feminist thinkers. Specifically, this thesis has examined inter-feminist debates, highlighting those themes related narrowly to the virtues of self-sacrifice, care and peace, and broadly to how these relate to wider themes in Christian theology. This survey indicates directions and tendencies within works on virtues connected to women's work and gendered ideological assumptions about public and private spheres.A summary of the contribution and themes of this thesis includes using critical social theory to uncover ideological distortions such as those perpetuated by patriarchy. The thesis highlights how a feminist critique contributes to the debate on values and virtues, pointing out biases which previously hid the contributions of women. An important theme uncovered using these critical tools is the dualist division between the public and the private spheres which reinforce gendered social and moral roles. The discussion is structured around three virtues with an emphasis on praxis, that is, since values arise out of shared practices, these values are inherently teachable and able to contribute to an evolving understanding of moral principles which break from and/or enhance traditional liberal understandings of these principles. Finally, connections are made with the gospel and utopian values grounded in a Christian vision of the kingdom of God.
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Boyd, Paul. "The Afrocentric rewriting of history with special reference to the origins of Christianity". Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683366.
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Beattie, Cora Rebecca. "An exploration of a London Church Congregation's perceptions of homosexuality". Thesis, Nelson Mandela Metropolitan University, 2011. http://hdl.handle.net/10948/1640.
Testo completoAbstract (sommario):
The following treatise focuses on the ongoing conflict within the church regarding the issue of homosexuality. It is an important issue that has divided both churches and denominations and it continues to cause hurt in both the lives of Christians and non-Christians alike, both straight and gay. The popular position seems to be that the church, and Christians in general, are homophobic and believe that Christianity and homosexuality are not compatible. This research is a case study and focuses on a church in London. The research was carried out to discover whether this position, often portrayed by the media, was true of this church. It also sought to discover whether theories of conflict management and in particular John Burton’s theory of basic human needs could offer insight and alternative approaches in future discussions. The findings of this research offer hope in the situation in that they show this particular church is not homophobic, nor do the majority believe homosexuality and Christianity to be incompatible.
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McArthur, M. Jane. "Memory in the New Creation : a critical response to Miroslav Volf's eschatological forgetting". Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/13543.
Testo completoAbstract (sommario):
In this thesis I respond to Miroslav Volfs proposal that in the eschaton painful memories will be forgotten in order not to detract from the joy of the New Creation. Through consideration of the constitution of personal identity and memory I will show that his proposal is problematic if, in the New Creation, persons are to be continuous with themselves. In my chapter on forgiveness I show that that it is possible, through forgiveness, for people to come to remember even the most painful of experiences without experiencing pain anew, I will show that painful memories can be healed and transformed, and thus that eschatological forgetting is not necessary. I will argue in the final chapter that, just as in his resurrection body Christ bore scars of the crucifixion, so in the New Creation we too will bear scars from our earthly lives. The main sources in the chapter on personal identity are John Macmurray, Alastair McFadyen and, to a lesser extent, Paul Ricoeur. The work of Gregory Jones is significant in chapters 2 and 3 (looking at memory and forgiveness respectively). In chapter 4 (New Creation) I have drawn on the work of Jurgen Moltmann as well as that of Bauckham and Hart.
Libri sul tema "Love Religious aspects Christianity"
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Smoley, Richard. Conscious love: Insights from mystical Christianity. San Francisco, CA: Jossey-Bass, 2008.
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Black, Christa. God loves ugly: & love makes beautiful. New York, NY: FaithWords, 2012.
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Goldsmith, Joel S. Gift of love. [San Francisco, Calif.]: HarperSanFrancisco, 1993.
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Sommer, Charles. The dynamics of living love. Marina del Rey, CA: DeVorss Publications, 1994.
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Kennedy, Eugene C. A time for love. Garden City, N.Y: Image Books, 1987.
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Roger, Newell. Passion's progress: The meanings of love. London: SPCK, 1994.
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Buhler, Rich. Love: No strings attached. Nashville: Thomas Nelson Inc, 1987.
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Delilah. Love Matters. Toronto, Ontario: Harlequin, 2008.
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Diehm, William J. Staying in love. Minneapolis: Augsburg Pub. House, 1986.
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Râ, Bô Yin. The book on love. Berkeley, Calif: Kober Press, 2005.
Cerca il testo completoCapitoli di libri sul tema "Love Religious aspects Christianity"
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Taringa, Nisbert T., e Macloud Sipeyiye. "Religious Pluralism and the Interaction between Pentecostal Christianity and African Traditional Religions: A Case Study of ZAOGA and Shona Traditional Religion". In Aspects of Pentecostal Christianity in Zimbabwe, 199–210. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-78565-3_14.
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Khroul, Victor. "Digitalization of Religion in Russia: Adjusting Preaching to New Formats, Channels and Platforms". In The Palgrave Handbook of Digital Russia Studies, 187–204. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42855-6_11.
Testo completoAbstract (sommario):
AbstractExamining the “digital” as a challenge to one of the most traditional spheres of private and public life of Russians, the chapter is focused on institutional aspects of the religion digitalization in the theoretical frame of mediatization. Normatively, digitalization as such does not contradict the dogmatic teaching of any traditional for Russia religion, in Christianity, Judaism, Islam and Buddhism theologically it is being considered as a neutral process with good or bad consequences depending on human will. Therefore, functionally digital technologies are seen by religious institutions as a shaping force, one more facility (channel, tool, space, network) for effective preaching while the core of religious practices still remains based on non-mediated interpersonal communication.
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Long, Katelyn N. G., e Tyler J. VanderWeele. "Theological Virtues, Health, and Well-Being: Theory, Research, and Public Health". In Handbook of Positive Psychology, Religion, and Spirituality, 395–409. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_25.
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AbstractThis chapter uses a population health perspective to examine the role of the theological virtues of faith, hope, and love in promoting human health and well-being. We begin with an overview of public health’s traditional focus on health-related exposures and outcomes and then summarize growing evidence that religion and spirituality play a vital role in health and well-being. Next, we review empirical evidence suggesting associations between faith, hope, and love and subsequent health and well-being, focusing on findings from the public health literature. We reflect on what aspects of these virtues are and are not captured by current measures, as well as what might be needed to improve measurement going forward. We describe the role of religious communities in fostering these virtues in the modern context—faith in an era of an increasing sense of meaninglessness, hope in an era of increasing despair and deaths of despair, and love in an era of increasing division. We close by discussing potential implications for public health and human flourishing.
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García-Valero, Benito. "Chapter 26. Configuración neurocognitiva del ideal amoroso y castidad en las protagonistas de la novela griega". In The Reality of Women in the Universe of the Ancient Novel, 407–15. Amsterdam: John Benjamins Publishing Company, 2023. http://dx.doi.org/10.1075/ivitra.40.26gar.
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This chapter analyses the configuration of plots in Greek novels under the basic principle of material welfare and erotic desire as they are understood by Patrick Colm Hogan and under the notions of brain concepts formulated by the neurobiologist Semir Zeki. As a result, this paper considers Greek novels as an almost prototypical example of what is known as romantic tragicomedy. The Greek version of this genre focuses on stories of two young lovers who are forced to split their paths and undertake adventures before they can finally reunite again at the end of the plot, which is normally enabled by fate. In the configuration of these characters, the Zekian concept of unity-in-love is evident. In fact, according to Zeki, this concept is found in every culture due to biological reasons. On the other hand, fulfilling the ideal of unity-in-love entails the presence of moral values in these stories, like chastity or virginity, which determine the purity of the protagonists, very often challenged during the adventures of the heroine. These moral aspects imbue these novels with a religious value that may imply desires of ecstasy or death, being both ways for soothing the desire of reunion and for easing the fusion with the object of love.
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Sicari, Stephen. "Ulysses as Christianized Buddhist Epic". In Modernist Reformations, 135–52. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781638040248.003.0007.
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This chapter provides a radically new reading of Joyce’s Ulysses as a Buddhist epic resulting from a pluralist inter-religious dialogue. The focus is mainly on how Joyce uses Buddhism to “correct” and enrich aspects of Christianity that had been buried under centuries of dogma, rules, and superstition. The penultimate episode, “Ithaca,” which is the episode of homecoming, is told in a manner and a style that I argue is Buddhist: detached and lofty. This Buddhist narration presents Bloom as a figure capable of radical detachment who is also the epitome of Christian virtues of forgiveness and love, allowing Joyce to reform Christianity through an encounter with Buddhism.
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Russell, James C. "Sociohistorical Aspects of Religious Transformation". In The Germanization of Early Medieval Christianity, 45–79. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195076967.003.0004.
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Abstract To better understand the religious transformation which resulted from the encounter of the Germanic peoples with Christianity, it is useful to be come familiar with other instances of pre-Christian and non-Christian religious transformation, particularly those in which a folk-religious society encountered a universal religious movement. Of special interest is the religious transformation which occurred when the folk-religious Indo European societies of ancient Greece and Rome encountered “proto Christian” mystery cults during the Hellenistic age. An examination of Hellenistic and Jewish religious and philosophical currents should con tribute toward the development of a general model of the interaction between folk-religious societies and universal religions, and of the religious transformation which stems from it. This model will then be applied to the encounter of the Germanic peoples with Christianity.
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Russell, James C. "Sociopsychological Aspects of Religious Transformation". In The Germanization of Early Medieval Christianity, 81–103. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195076967.003.0005.
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Abstract A comparison of the sociopsychological forces operating within the anomic urban centers of the Roman Empire, and those operating among the predominantly rural societies of the Germanic peoples, will aid in under standing the different responses to Christianity in each of these disparate social environments.
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"Oppressive Aspects of Christianity". In Religious Feminism and the Future of the Planet : A Christian-Buddhist Conversation. Bloomsbury Academic, 2001. http://dx.doi.org/10.5040/9781474287166.ch-004.
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Demacopoulos, George E. "The Chronicle of Morea". In Colonizing Christianity, 103–22. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284429.003.0007.
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This chapter assesses The Chronicle of Morea, which contains some of the most intriguing aspects of the colonial encounter of the Fourth Crusade. The Chronicles of Morea provides a series of discursive juxtapositions between the Franks and the Greeks. Although it has a very complicated textual history, The Chronicles of Morea tells the multigenerational story of the Frankish Villehardouin dynasty, which ruled the Peloponnese in the centuries after the conquest of 1204. This text reveals not only the way that colonizer and colonized eventually came to work alongside one another but also the way that the prolonged encounter between Greeks and Franks transformed the means by which both understood their sense of identity and religious commitments. It is precisely because of these aspects of this text that the insights of postcolonial analysis help one to understand the many complexities that they convey.
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O'Brien, James. "How Sherlock Holmes Got His Start". In The Scientific Sherlock Holmes. Oxford University Press, 2013. http://dx.doi.org/10.1093/oso/9780199794966.003.0008.
Testo completoAbstract (sommario):
One can achieve somewhat of an understanding of how Sherlock Holmes came to exist by looking at the contributions of three people: Conan Doyle himself, Edgar Allan Poe, and Conan Doyle’s mentor in medical school, Dr. Joseph Bell. First we shall look at Conan Doyle, focusing on those aspects of his life that led to his writing of the Sherlock Holmes stories. Arthur Conan Doyle was born on May 22, 1859, in Edinburgh. His father, Charles Altamont Doyle, was English and his mother, Mary Foley, was Irish. His father had a drinking problem and was consequently less a factor in Conan Doyle’s upbringing than was his mother. Charles would eventually end up in a lunatic asylum (Stashower 1999, 24). Mary Doyle instilled in her son a love of reading (Symons 1979, 37; Miller 2008, 25) that would later lead him to conceive of Sherlock Holmes. Conan Doyle’s extensive reading had a great influence on the Sherlock Holmes stories (Edwards 1993). He was raised a Catholic and attended Jesuit schools at Hodder (1868–1870) and Stonyhurst (1870–1875), which he found to be quite harsh. Compassion and warmth were less favored than “the threat of corporal punishment and ritual humiliation” (Coren 1995, 15). Next he spent a year at Stella Matutina, a Jesuit college in Feldkirch, Austria (Miller 2008, 40). As Conan Doyle’s alcoholic father had little income, wealthy uncles paid for this education. By the end of his Catholic schooling, he is said to have rejected Christianity (Stashower 1999, 49). At the less strict Feldkirch school, his drift away from religion turned toward reason and science (Booth 1997, 60). At this time he also read the writings of Edgar Allan Poe, including his detective stories. So, although Sherlockians debate the “birthplace” of Holmes, a claim can be made that Holmes was conceived in Austria. In 1876, Conan Doyle began his medical studies at the highly respected University of Edinburgh. These years also played a large role in shaping the Holmes stories. One obvious factor was his continued exposure to science.
Atti di convegni sul tema "Love Religious aspects Christianity"
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Capes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)". In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.
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In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.
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Dimitrakopoulou, Georgia. "WILLIAM BLAKE AND JACOB BOEHME. AN INTRIGUING APPROACH TO CHRISTIANITY". In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.20.
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In this paper, William Blake�s religious system, the relationship between Natural Religion (Deism) and Art will be discussed. Blake rejected Natural Religion because Deism, which he considered Atheism and the tree of mystery, that is the dichotomy of good and evil, is false religion. �Natural religion�s impossible absurdity� urged him to allege The Marriage of Heaven and Hell. Catholicism and Orthodoxy, which proclaim that nature is God�s creation, follow Urizen�s cruel practices. Deism, Druidism is responsible for human slavery, war, and spiritual backwardness. Blake�s Protestant Jesus, that is imagination incarnated is spirituality and productivity. This does not mean that Catholicism and Orthodoxy are consisted by false religious beliefs. The basic idea of the differentiation between religions is not the division of the spirit in good and evil but the ground on which this division is based. Although �Man must and will have some Religion,� religion is a �web� and a �direful wheel.� Jesus is not a religion, in the sense that religion is a system of justice which is based on single standards that regulate human ethics and conduct. Understanding Jesus is a process of self - knowing. Man should not strive to express himself through religion but through his creative imagination and the humanitarian values of annihilation of the selfhood, universal brotherhood, and mutual forgiveness of sins. In a false religious system these values are ignored and forgotten. In order to form these ideas Blake received various influences from Boehme�s assertions, for example about the single root of the God of the holy world, and the God of the dark world. Also, God is the Fire and Jesus is the Light; Boehme saw the incarnation of Jesus not as a sacrificial offering to redeem humans from sins but as an offering of love to all humanity. In addition, Blake�s ideas about Virgin Mary are significant to compare and contrast to Boehme�s. The latter�s Marian views helped Blake to construct his own view on divine birth and Jesus�s human side.
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Aritonang, Hanna Dewi, Bestian Simangunsong e Adiani Hulu. "Love Your Enemy: A Christian Response to Embrace Others". In International Conference of Education in the New Normal Era. RSF Press & RESEARCH SYNERGY FOUNDATION, 2020. http://dx.doi.org/10.31098/iceiakn.v1i1.240.
Testo completoAbstract (sommario):
This article addresses the issue of conflict between religious communities that cause enmity amid society. Hostilities must be overcome and resolved in accordance with the call of Christianity to live in love and peace. The study used the qualitative paradigm as the method of the research and the descriptive-analyses as the writing method by describing the research problems based on data collected from related publications.One of the powerful messages of Jesus's teaching is "Love your enemies." It’s one of the greatest challenges in life. Jesus Christ gave an important doctrine about loving the enemy because love is more powerful than evil, hurtful deeds. Loving the enemy means canceling hostilities and violence, but instead, it promises acceptance of each other. The title of this study is "love your enemies": A Christian Response to Embrace Others. As the title of this study is "love your enemies," the reason for the selection of this article is because the author sees that "loving the enemy is a commandment from God that must be obeyed. This research question emphasizes how to realize "loving the enemy" amid hostility. This paper argues that Jesus's command to love the enemy is a proper Christian lifestyle choice in the midst of hostility. We use CS Song thoughts, which elaborated with other scholars' views on theology, loving, and embracing others. The purpose of the research was to gain understanding and build a theological reflection on Jesus' commandment to love the enemy. In this article, we first briefly discuss the portrait of life among religious people in Indonesia. Secondly, we discuss the conflict between religious people in Indonesia. Finally, we apply the command of Jesus to love our enemy as a Christian lifestyle in the midst of hostility to construct harmony amid hostility. We propose the command of Jesus to ‘love your enemy’ as a response to establishing sustainable peace by embrace others. Finally, the Christians must become a loving community because God so loved us, and we also ought to love and embrace others.
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Габазов, Тимур Султанович. "ADOPTION: CONCEPT, RELIGIOUS AND HISTORICAL AND LEGAL ASPECTS". In Социально-экономические и гуманитарные науки: сборник избранных статей по материалам Международной научной конференции (Санкт-Петербург, Апрель 2021). Crossref, 2021. http://dx.doi.org/10.37539/seh296.2021.54.40.012.
Testo completoAbstract (sommario):
В статье раскрываются устоявшиеся понятия усыновления и их историческое видоизменение с учетом положений Древнего Рима. Приводятся статистические данные работы судов общей юрисдикции за 1 полугодие 2019 года по исследуемой категории дел как Российской Федерации в целом, так и одного из субъектов - Чеченской Республики. Анализируется отношение таких основных мировых религий как христианство, буддизм и ислам к вопросу усыновления, а также к способам, с помощью которых можно и нужно преодолевать данную социальную проблему. В работе делается акцент на усыновление детей, имеющих живых биологических родителей, а не только сирот, и дается анализ в изучении вопроса усыновления на примере чеченского традиционного общества до начала ХХ века и в настоящее время, а также исследуются виды усыновления. Вводится понятие «латентное усыновление» и раскрывается его сущность. Выявляются разногласия между нормами обычного права и шариата, которые существуют у чеченцев, а также раскрываются негативные стороны тайны усыновления. И в заключение статьи разрабатываются рекомендации по взаимообщению и взаимообогащению между приемными родителями и биологическими родителями усыновляемого. The article reveals the established concepts of adoption and their historical modification, taking into account the provisions of Ancient Rome. Statistical data on the work of courts of general jurisdiction for the 1st half of 2019 for the investigated category of cases of both the Russian Federation as a whole and one of the constituent entities - the Chechen Republic are presented. It analyzes the attitude of such major world religions as Christianity, Buddhism and Islam to the issue of adoption, as well as to the ways by which this social problem can and should be overcome. The work focuses on the adoption of children with living biological parents, and not just orphans, and analyzes the study of adoption on the example of a Chechen traditional society until the beginning of the twentieth century and at the present time, as well as explores the types of adoption. The concept of “latent adoption” is introduced and its essence is revealed. Disagreements are revealed between the norms of customary law and Sharia that exist among Chechens, as well as the negative aspects of the secret of adoption are revealed. And in the conclusion of the article, recommendations are developed on the intercommunication and mutual enrichment between the adoptive parents and the biological parents of the adopted.
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Pandulcheva, Daniela, e Dancho Pandulchev. "Theo-anthropological aspects of paneurhythmy in physical education". In Antropološki i teoantropološki pogled na fizičke aktivnosti (10). University of Priština – Faculty of Sport and Physical Education in Leposavić, 2024. http://dx.doi.org/10.5937/atavpa24038p.
Testo completoAbstract (sommario):
We analyze Paneurhythmy through the perspective of the theo-anthropological approach to physical education. This psycho-physical system of exercises combines rhythmic movements with ideas, music, and poetry, performed in a group, with specific space organization, in the open. The author, Beinsa Douno, is a founder of a Christian philosophy for a life in harmony with nature, where exercising is important for personality development. We analyze: 1. Constituent elements: movements, music, and poetic text; 2. Performance: person, pairs, and group; 3. Education: relations and personality development. Conclusions: The movements are functional and suitable for all: multi-planar and multi-joint movements involving symmetrically the left and right parts of the body, with full range of motion in the joints, exercised in upright position, in walking, for coordination, balance and functional strength; the music is classical type for inspirational concentration and the poetic text is dominated by the notions for positive emotions, love and joy, and light, including the notion of God in non-religious context. During performance of Paneurhythmy the full potential of a person is activated, physical and spiritual, and social ethics develops by coordinating one's performance with the partner and the group around a unifying center. The educational process is founded on mutual respect and discussions focused on personality development and character qualities in a non-profit activity. Paneurhythmy exercises can be considered food for the body encouraging the creation of a harmonious exercising community. It can be an example a physical education practice in line with the theo-anthropological approach.
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Yandim Aydin, Sercan. "„RENAISSANCE“ BEFORE THE RENAISSANCE: HUMANLY ASPECTS OF LATE BYZANTINE PAINTING. CASE: “THE ANASTASIS: AN IMAGE OF LIBERATION AND RESURRECTION”, STUDENICA MONASTERY". In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.629ya.
Testo completoAbstract (sommario):
Present paper aims to readdress the idealized Renaissance con- ception of painting starting with the writings of Giorgio Vasari, which paved the way to a widely stereotyped and prejudiced evaluation of the Byzantine art within the general art historical framework. Consequently, placing the latter one inferior to the Renaissance. Further the paper attempts to revise the conventional assumptions about Byzantine painting. Visual interpre- tation of a dodecaorton subject, Anastasis Christi, is taken to provide evi- dence in understanding the humanly aspects in terms of iconography and reception of the scene. Material evidence is obtained from the monumental panting of the Studenica monastery, (ca. 1313-ca. 1320). General outline of its iconography, communal versus individual resurrec- tion, and specific depiction of one of the basic elements of iconography, Hades, reveal the fact that there is difference in the mind sets of Eastern and Western Christianity. Libri Carolini in the eighth century signifies the different visual understanding and reception. Also, the text-image relation is greatly influenced by the involvement of either theologians of a col- lective monasticism or individual aristocratic prayer. Thanks to the recent scholarly studies on cultural history and art history, a wider perspective is possible in order to comprehend the content of their cultural memories that comes into play in interpreting and reflecting religious subjects/imageries. As a result, artists and patrons of medieval Serbia were able to not just to inherit but also improve the inherited Byzantine artistic language in a com- plex positive way. Altogether referring to a renaissance in their rethinking and execution of the Byzantine models and beyond.