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Articoli di riviste sul tema "Materialism – religious aspects – christianity"
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Mare, Federico. "Puente Ojea: contradictor de la fe, adalid de la razón [Artículo evaluado por pares]". Políticas de la Memoria, n. 18 (31 dicembre 2018): 270–82. http://dx.doi.org/10.47195/18.30.
Testo completoAbstract (sommario):
ResumenGonzalo Puente Ojea es uno de los más notables historiadores y filósofos que la España contemporánea le ha prodigado al mundo. Su deceso, acaecido en enero de 2017, representa una pérdida irreparable para la cultura intelectual de nuestra época.Puente Ojea publicó una veintena de libros sobre historia del cristianismo primitivo, antropología de la religión, ateísmo, laicismo y otras temáticas atrapantes, todos ellos de una agudeza y fecundidad extraordinarias. Su obra cumbre, La formación del cristianismo como fenómeno ideológico (1974), es de lectura obligada entre quienes desean conocer y comprender en serio, sin mistificaciones teológicas, con las categorías críticas del materialismo histórico, la génesis del credo religioso más extendido e influyente del mundo.El presente ensayo tiene por objeto principal reflexionar sobre ciertos aspectos de la producción intelectual puenteojeana que no han concitado atención, o no al menos la suficiente; y que resultan para el autor particularmente atractivos, significativos.
Palabras claveAteísmo; Laicismo; Marxismo; historia del cristianismo primitivo; Antropología de la religión
AbstractGonzalo Puente Ojea is one of the most notable historians and philosophers that contemporary Spain has given the world. His death in January 2017 represents an irreparable loss for the intellectual culture of our time.Puente Ojea published a score of books about history of primitive Christianity, anthropology of religion, atheism, secularism and other fascinating topics, all of them with extraordinary acuteness and fruitfulness. His masterpiece, La formación del cristianismo como fenómeno ideológico (1974), is compulsory reading among those who want to seriously know and understand, without theological mystifications and with the critical categories of historical materialism, the genesis of the most widespread and influential religious creed in the world.The main purpose of this essay is to reflect on certain aspects of Puente Ojea’s intellectual work that haven’t attracted attention, or at least not enough; and which are particularly attractive and significant for the author.
Key wordsAtheism; Secularism; Marxism; History of primitive Christianity; Anthropology of religion
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Laurendeau, Normand. "CONTROLLING CONSUMPTION: A ROLE FOR CHRISTIANITY?" Worldviews: Global Religions, Culture, and Ecology 7, n. 1-2 (2003): 196–217. http://dx.doi.org/10.1163/156853503321916282.
Testo completoAbstract (sommario):
AbstractEconomic globalization suggests that sustainability will be threatened more by consumption than by population. While technology should prove helpful, our major environmental threat appears to be the rising demand for products and services. Hence, in the long run, sustainability requires human actions to prevent systemic harm rather than technical solutions that might merely reduce specific harm to the environment. In general, Christianity has dealt only weakly with the ethics of sustainability, and especially with the continuing consumption of global resources by affluent nations. In this paper, I analyze the potential for a new Christian focus on the satisfaction, satiation, and sublimation of material needs and desires. Important queries considered by the analysis include the following: (1) Does technology create metaphysical desire? (2) Is consumption thus inherently addictive? (3) Can religion help control this addiction? Employing dispositive and operative aspects of responsibility theory, I argue that a convivial future requires that we give prime attention to the demands of both distributive justice and environmental sustainability. On this basis, Christianity ought to place greater emphasis on equity issues associated with conservation, resource reduction, and renewable energy. Unfortunately, responsibility theory is inherently responsive rather than proactive, and thus probably more appropriate for avoiding a worse rather than creating a better future. My suggestion is that an eschatological approach to sustainability may offer new hope for the control of rampant materialism. In particular, Christianity must take seriously the need for an eventual re-integration between technology and religion. This re-integration should focus primarily on respecting physical limits, especially in an uncertain world characterized by a rising rich-poor gap. Such respect defines a new kenotic technology, which leads naturally to an allied kenotic consumption. As a result, Christian responsibility suggests that we can best imitate Christ by moderating profligate life-styles. From this perspective, the Church's prime responsibility in an environmental age is to model much better than it currently does the re-conversion of modern material growth to post-modern spiritual growth.
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Kratochvíl, Petr. "Geopolitics of Catholic Pilgrimage: On the Double Materiality of (Religious) Politics in the Virtual Age". Religions 12, n. 6 (16 giugno 2021): 443. http://dx.doi.org/10.3390/rel12060443.
Testo completoAbstract (sommario):
This article explores geopolitical aspects of Catholic pilgrimage in Europe. By exploring the representations of pilgrimage on Catholic social media, it shows that the increasing influence of the virtual is accompanied by a particular reassertion of the material aspects of pilgrimage. Two types of Catholic pilgrimage emerge, each with a particular spatial and political orientation. The first type of pilgrimage is predominantly politically conservative, but also spatially static, focusing on objects, be they human bodies or sacred sites. The second type is politically progressive, but also spatially dynamic, stressing pilgrimage as movement or a journey. The classic Turnerian conceptualization of a pilgrimage as a three-phase kinetic ritual thus falls apart, with liminality appropriated by the progressive type and aggregation almost entirely taken over by the conservative, apparitional pilgrimage. As a result, pilgrimage has once again become a geopolitical reflection of the broader ideological contestation both within Christianity and beyond.
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Kapaló, James A. "Performing Clandestinity: The Religious Underground, the Secret Police and the Media in Communist Eastern Europe". Journal of the British Association for the Study of Religion (JBASR) 22 (15 dicembre 2020): 16. http://dx.doi.org/10.18792/jbasr.v22i0.45.
Testo completoAbstract (sommario):
The Cold War was frequently cast in the West as a religious war, a conflict between Christianity and atheism of the Marxist-materialist kind. Propaganda narratives produced by the opposing sides pitted faith against godlessness or science and progress against superstition and exploitation. The religious underground, which was at the centre of much of this propaganda activity, had both a metaphorical and literal meaning. With the opening of the secret police archives in the region, scholars of religions have been presented with important new sources to understand the relationship between anti-religious propaganda, western projections of religious life under communism and the actual clandestine practices of underground religious groups. Whilst the textual materials found in the archives have been the primary focus of attention for both historians and transitional justice projects, the search for ‘truths’ about the past has largely overlooked the visual and material traces of religion produced by and about religious groups. In this article, I explore the complex intersection of the religious underground and the secret police and how this was reflected in the public media and film during communism. Through an exploration of photographic and filmic representations of religious clandestinity produced by or with the help of the secret police, this article illustrates how such imagery, despite its complicity in the construction of a certain image of the religious underground, nevertheless also reveals aspects of the lived reality, creativity and agency of underground communities. This research is based on the findings of the European Research Council Project, Creative Agency and Religious Minorities: Hidden Galleries in the Secret Police Archives in Central and Eastern Europe (project no. 677355).
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Morgan, W. J. "Simone Weil’s Lectures on Philosophy: A Comment". RUDN Journal of Philosophy 23, n. 4 (15 dicembre 2019): 420–29. http://dx.doi.org/10.22363/2313-2302-2019-23-4-420-429.
Testo completoAbstract (sommario):
The purpose of this article is to introduce the reader to some intellectual origins of Simone Weil’s philosophy through a summary of and comment on her Lectures on Philosophy (1978) given when she was a teacher at a girls’ school at Roanne in the Loire region of central France. The article provides a comment on Simone Weil’s Lectures on Philosophy. There is a brief Introduction followed by a summary of Weil’s life which indicates her various interest as a religious thinker, mystic, anarchist, and political activist and some of the important academic commentaries on these aspects of her life and work. The source of the Lectures on Philosophy edited by her pupil Anne Reynaud-Guérithault is then discussed followed by a detailed summary of and comment on the Lectures themselves. They are grouped under five headings which are considered in turn. These are: The materialist point of view; after the discovery of mind; politics and social theory; ethics and aesthetics; miscellaneous topics and essay plans. There is a further discussion of Simone Weil’s later philosophical thought which shows that what she published reveals classical learning and intellectual quality, but also the several antimonies with which she struggled in her thinking, the two major influences on her thought being Ancient Greece and Christianity. There is a short Conclusion and Bibliography.
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Reed, Randall. "Radical Theology and Emerging Christianity: Deconstruction, Materialism and Religious Practices". Journal of Contemporary Religion 31, n. 3 (31 agosto 2016): 430–32. http://dx.doi.org/10.1080/13537903.2016.1206268.
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Goldstein, Warren S. "Reconstructing the Classics". Method & Theory in the Study of Religion 26, n. 4-5 (28 novembre 2014): 470–507. http://dx.doi.org/10.1163/15700682-12341329.
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Max Weber and Ernst Troeltsch constructed their theoretical frameworks in debate with historical materialism. Karl Marx and Friedrich Engels provided Weber and Troeltsch with the tools of base/superstructure and class analysis that they employed in their analysis of religion. The article places Weber and Troeltsch in the historical context of the rise of the Social Democratic Party and its splintering during World War I. It compares the writing on religion by Engels, Eduard Bernstein and Karl Kautsky with those of Weber and Troeltsch. It focuses on Ancient Judaism, the origins of Christianity, Christian heretical sects, the Reformation, the German Peasant Wars, and the Puritan Revolution. Some points in common are the origins of communism in Judaism and Christianity and the association between Protestantism and capitalism. This article shows how Weber and Troeltsch critically appropriated from historical materialism and uses this with the intent of constructing a critical sociology of religion.
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Graham, Elaine. "Katharine Sarah Moody, Radical Theology and Emerging Christianity: Deconstruction, Materialism and Religious Practices". Theology 119, n. 5 (9 agosto 2016): 385–86. http://dx.doi.org/10.1177/0040571x16647869t.
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Saldukaitytė, Jolanta. "Emmanuel Levinas and Ethical Materialism". Religions 12, n. 10 (13 ottobre 2021): 870. http://dx.doi.org/10.3390/rel12100870.
Testo completoAbstract (sommario):
The article discusses concrete and material aspects of Levinas’s ethical metaphysics. Firstly, the paper shows that, in contrast to several alternative modern conceptions of subjectivity, the Levinasian subject is not at a safe distance from the world but involved in it through sensing and “enjoyment” and therefore vulnerability. After that the paper highlights the materiality and concreteness of Levinas’s ethical metaphysics, a “deformalization” radically opposed to abstractness. It is precisely owing to the transcendence of the Other that the face is always concrete, always a specific, concrete, material solicitation of aid.
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Saldukaitytė, Jolanta. "Emmanuel Levinas and Ethical Materialism". Religions 12, n. 10 (13 ottobre 2021): 870. http://dx.doi.org/10.3390/rel12100870.
Testo completoAbstract (sommario):
The article discusses concrete and material aspects of Levinas’s ethical metaphysics. Firstly, the paper shows that, in contrast to several alternative modern conceptions of subjectivity, the Levinasian subject is not at a safe distance from the world but involved in it through sensing and “enjoyment” and therefore vulnerability. After that the paper highlights the materiality and concreteness of Levinas’s ethical metaphysics, a “deformalization” radically opposed to abstractness. It is precisely owing to the transcendence of the Other that the face is always concrete, always a specific, concrete, material solicitation of aid.
Tesi sul tema "Materialism – religious aspects – christianity"
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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.
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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.
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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.
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Schaefer, Robyn 1951. "Rock of ages cleft for me : an analysis of journeys in Christian feminism". Monash University, School of Humanities, Communications and Social Sciences, 2004. http://arrow.monash.edu.au/hdl/1959.1/5350.
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Faber, Alyda. "Wounds : theories of violence in theological discourse". Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36922.
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My dissertation presents a survey of theories of violence in contemporary theological discourse. I consider four positions that represent a range of current trends within theology: Girardian anthropology, the radical orthodoxy movement, liberation theology, and feminist theology.Rene Girard creates a scientific model of violence as a universal scapegoating mechanism at the origin of all human culture, which he posits as knowledge gained through the revelation of Jesus Christ. A key figure in the radical orthodoxy school, John Milbank, recovers Augustine's theology of history as a narrative of the ontological priority of peace in an attempt to discipline human desire away from its fascination with violence. Latin American theologians argue a similar priority of the peace and justice of the kingdom of God in their rhetoric of revolutionary violence as a defense of a poor majority oppressed by the structural violence of the state. Three feminist theologians, Carter Heyward, Rita Nakashima Brock, and Susan Thistlethwaite, construct an essentialist eros untroubled by violence in order to denounce the abuses of patriarchal sexual violence.
These contemporary theologians structure their discussions of violence as a speculative problem within categorical distinctions of good and evil. Their ordered theological systems exclude real negativity, not only from God as a totality of good, but also from humans. Within these theodicies, violence becomes unrepresentable in terms of damage to bodies.
I analyze the work of Georges Bataille, a philosopher of religion, as a critical counterpoint to these theories of violence. Bataille's practice of a mysticism of violence disturbs theological assumptions of humanness as intrinsically good and extends the notion of the sacred to include abject flesh and its violence.
Bataille's work provides resources for a "poetics of reality," a way for Christian theologians to express negativity---undecidability, ambiguity, disorder, pain, violence, bodily disintegration, death---as part of their religious imagination rather than perceiving it as an external threat to ordered theological systems. A poetics of reality is a practice of attention that lives deeply in human instability and human yearning for God.
Libri sul tema "Materialism – religious aspects – christianity"
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Schneider, John R. Godly materialism: Rethinking money & possessions. Downers Grove, Ill: InterVarsity Press, 1994.
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Caywood, George. Escaping materialism: Living a life that's rich toward God. Sisters, Or: Questar, 1989.
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Hamlin, Judy. Compulsive consumption: 6 studies for women on materialism. Wheaton, Ill: Victor Books, 1993.
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Stevenson, Tyler Wigg. Christianity in a consumerist age. New York: Seabury Books, 2007.
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Goetz, David L. Death by suburb: How to keep the suburbs from killing your soul. San Francisco: HarperSanFrancisco, 2006.
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Renfroe, Anita. A purse-driven Christmas: So, what did you get me? Colorado Springs, Colo: NavPress, 2005.
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Hancock, Maxine. Living on less and liking it more. Wheaton, Ill: Victor Books, 1994.
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Wright, N. T. New tasks for a renewed church. London: Hodder and Stoughton, 1992.
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Metzger, Paul Louis. Consuming Jesus: Beyond race and class divisions in a consumer church. Grand Rapids, Mich: William B. Eerdmans Pub., 2007.
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de, Jong A. P. Geboeid door geld en goed: De gereformeerde gezindte tussen materialisme en vreemdelingschap. Leiden: J.J. Groen, 1991.
Cerca il testo completoCapitoli di libri sul tema "Materialism – 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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Thurner, Mathias. "The Indian Challenge: Indology and New Conceptions of Christianity as ‘Religion’ at the End of the Nineteenth Century". In Palgrave Series in Asian German Studies, 59–87. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-40375-0_4.
Testo completoAbstract (sommario):
AbstractThis chapter argues that religion as a universal concept was not a European invention but had a global history. In the late-nineteenth century, a new understanding of ‘religion’(This contribution uses terms like ‘religion’, ‘science’, ‘history’, or ‘Europe’ not as ontological self-evident entities and unchangeable concepts. They are rather understood in a strictly historical sense—as names produced and used within a global discourse) emerged as a reaction against a physiological materialism that criticized ‘religion’ in the name of ‘science’. This new understanding regarded religion as an inner experience differing from ‘science’. Simultaneously, colonial knowledge production and the new importance of ‘history’ in the humanities led to the formation of a general religious history including Christianity. Consequently, religious reformers in all parts of the world started to define their traditions as ‘religion’ to prove their accordance with ‘science’. Western intellectuals were turning to Buddhism, and later a neo-Vedantic form of Hinduism, as decidedly scientific religions, and as historical evidence for their critique of Christianity. In this context, Christian theologians were challenged to prove the truth claims of Christianity in the new arena of the general religious history. Ernst Troeltsch, who was at the centre of this debate, turned to the German Indologist Hermann Oldenberg to substantiate his new conception of Christianity. This chapter shows that Troeltsch and Oldenberg were part of a global discourse on religion in which Buddhism was a challenge for Christian scholars.
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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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Desmond, Adrian. "4. From the Devil’s Chaplain to That Dirty Little Jacobin". In Reign of the Beast, 117–56. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0393.04.
Testo completoAbstract (sommario):
Saull’s public debut was in court in 1828 on blasphemy charges. He was indicted as a backer of the infidel preacher, the Rev. Robert Taylor, in a show trial, that, as the spy said, was designed to threaten off such “men of property”. Here we discuss Taylor: his rise (and subsequent soubriquet, the “Devil’s Chaplain”, at the Rotunda in 1830); how his blasphemy, at the time of Reform Bill agitation, went hand-in-hand with radical sedition; Saull’s funding of a succession of venues and support for Taylor, in prison and out (on Saull’s bail); and the value of Taylor’s Bible-demystifying astro-theology to Saull’s anti-clerical campaigns. When Taylor was jailed in 1828, Saull (the spy revealed) set up a new blasphemy chapel in Grub Street for another deist, the Rev. Josiah Fitch, for his “burlesque of religious worship”. More importantly, Saull founded a discussion group behind the scenes in this chapel—the “Athenaeum”—where geology could be mined for its anti-Christian meaning. Materialism justified by science was now Saull’s major topic, as revealed in his talks at his friend Pierre Baume’s Optimist Chapel. Taylor’s further incarceration in 1831, his harsh treatment in Horsemonger-lane gaol, and the perennial threat of Saull’s own postponed case, meant that Saull now switched from frontal attacks on Christianity to more covert undermining in geology lectures. He also moved from Taylor’s astro-theology to the radical publisher (or to detractors, “filthy jacobinical dog”) Sir Richard Phillips’ astro-geology: planetary orbital explanations of the periodicity of the earth’s strata, to explain the alternating hot/cold and marine/terrestrial sediments. This promised a more mechanical explanation of life’s rise.
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Sandberg, Russell. "Christianity and the Law in the Twentieth Century". In The Oxford Handbook of Christianity and Law, 208–20. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197606759.013.16.
Testo completoAbstract (sommario):
Abstract The twentieth century was a time of significant change. Perhaps because it is so recent and, therefore, so many materials survive, the complexity and diversity of the century is striking and frightening. Few authors have attempted to examine the century as a whole. This chapter looks at the century as a whole but simply seeks to propose and sketch four general trends that can be said to characterize the interaction between Christianity and the law over this period: (1) an emphasis upon autonomy, at first protecting religious groups but later focusing on the individual; (2) the regarding and framing of religious freedom as a human right as part of a general juridification of religion; (3) the rise of explicit equality norms that, in addition to furthering juridification, have entrenched changes regarding the role of women and the internal secularization of religious groups; and (4) a wider questioning of authority and a further decoupling of law and morality that may be seen in terms of demoralization, the death of deference, and societal secularization. The chapter recognizes and stresses that these four trends were by no means universal, complete, or linear, but it provides an interpretation of aspects of the interaction between law and Christianity in “the short twentieth century” in the hope that future authors will provide further examination of what is a relatively neglected topic, falling in the gap between the study of legal history, on one hand, and current law, on the other.
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Garrard, Virginia. "Epilogue". In New Faces of God in Latin America, 237–40. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197529270.003.0007.
Testo completoAbstract (sommario):
This is the summing up of this major themes of this book, which situates World Christianity in Latin America with a series of case studies. It has explored vernacular herumanutics and cultural “reclamation” of Christianity from its European vestigates, the spirit-filled aspects of Latin American religion that involve Spiritual Warfare on one side and indigenous or occult evocations on another; it examines these interactions even more closely in the observing how Haitians interpret trauma from a religious perspective, and it concludes with a discussion of neopentecostal megachurches and new technologies of self. This epilogue returns to some of the questions posed introduction about how new Christianities in Latin America interact with modernity for better and for worse. It also emphasizes how vernacular Latin American Christianity blends the novel with the numinous, the sacred with materiality, community values with consumerist greed, traditional cosmovision with global religious networks, neoliberal capitalism with magic, saints with criminals, so long as the faithful retain an unwavering belief in supremacy and divine power.
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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.
Testo completoAbstract (sommario):
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.
Testo completoAbstract (sommario):
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.
Testo completo
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Carpenedo, Manoela. "Religious Conversion". In Becoming Jewish, Believing in Jesus, 45–80. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190086923.003.0003.
Testo completoAbstract (sommario):
This chapter explores the theme of religious conversion. Drawing on current social scientific debates, it investigates the religious trajectories of Judaizing Evangelical women and their previous identification with Charismatic Evangelicalism. The chapter also examines the reasons behind these women’s estrangement from Charismatic Evangelicalism. It explores how their desire for Christian “purification” and “reformation” transformed them into willing subjects of a strict moral order characterized by ritual rigidity, intense biblical study, and a strong sense of communal identity. The chapter argues that these women’s incorporation of Jewish elements aims to rebuild the authenticity of Christianity while distinguishing them from Charismatic Evangelicalism and its perceived scriptural inaccuracy, moral permissiveness, and materialism.
Atti di convegni sul tema "Materialism – religious aspects – christianity"
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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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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.
Testo completoAbstract (sommario):
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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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.