Bibliografie tematiche / Purity, ritual

Letteratura scientifica selezionata sul tema "Purity, ritual"

Autore: Grafiati
Pubblicato: 4 giugno 2021
Ultima modifica: 29 luglio 2024

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Articoli di riviste sul tema "Purity, ritual"

1

Enchinov, E. V. "The rite of petition of juniper in the Altai culture at the beginning of the XXI century". Field studies in the Upper Ob, Irtysh and Altai (archeology, ethnography, oral history and museology) 15 (2020): 159–63. http://dx.doi.org/10.37386/2687-0584-2020-15-159-163.

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The article deals with the rites and rituals associated with the request of the juniper from the host spirit of Altai in the Altai culture at the beginning of the XXI century. For Altaians, when performing most customs, rites and rituals, it is necessary to use juniper. Juniper is considered a sacred plant, its properties include: ritual purification, sacred protection, is a testimony to the purity of thoughts and actions.
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POIRIER, John C. "Three Early Christian Views on Ritual Purity". Ephemerides Theologicae Lovanienses 81, n. 4 (1 dicembre 2005): 424–34. http://dx.doi.org/10.2143/etl.81.4.2004483.

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Jason, Mark. "Ritual Purity and the Dead Sea Scrolls". Journal for the Study of Judaism 40, n. 1 (2009): 141–42. http://dx.doi.org/10.1163/157006308x376040.

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Yoder, Klaus C. "Purity and Pollution in Protestant Ritual Ethics". Church History 86, n. 1 (marzo 2017): 33–62. http://dx.doi.org/10.1017/s0009640717000506.

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Purification of the Church is frequently invoked to narrate Protestant justifications for the break from Rome during the Reformation. It also functions to link the Reformation to a process of modern disenchantment. However, little attention has been paid to the rhetoric of pollution and precisely how the reformers articulated the dangers of polluted ritual. The historical location of the sources examined here is the middle decades of the 16th century when Protestants were dealing with political setbacks to the Reformation cause in the Holy Roman Empire, particularly the imposition of the Augsburg Interim by Charles V. This law was designed to find some middle ground between Catholics and Protestants until the schism would be settled at the Council of Trent. However, the debates about whether certain ceremonies, supposedly non-binding with respect to doctrinal commitments, could be used for politically expedient purposes, pushed Protestant thinkers to reassess the power and dangers of liturgical practices and paraphernalia. This article interprets the discourse of pollution in Protestant controversies about compromise in ritual matters by treating the responses of two theologians writing against the Interim from different parts of Germany: Joachim Westphal and Wolfgang Musculus. By laying out the causes of ritual pollution and its negative effects upon body and soul according to individuals who worked for reform in both their intellectual activity as well as their pastoral service, this article demonstrates the importance of ritual matters for Protestant moral thought.
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Kamvysselis, Maria Ioannis Kellis. "Melukat: Exploring the Educational Significance of Purity in Balinese Ritual Practices and Religious Leadership Development". Journal of Education and Learning 12, n. 5 (20 luglio 2023): 102. http://dx.doi.org/10.5539/jel.v12n5p102.

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This study explores the educational significance of purity in Balinese ritual practices and religious leadership development. Purity is a central concept in the Āgama Tīrtha religion of Bali, which is a unique blend of Hinduism, Buddhism, and Tantra. The study uses autoethnography as its methodology to understand the strength of the Balinese beliefs and the impact of ritual practices on education and leadership development. The study focuses on the water purification ceremony (Upacara Melukat), which is of central importance to the daily Sūrya-Sevana, worship of the sun. The study examines the impact of purity, pollution, anomaly, and taboo on Balinese gender roles, traditions, ceremonies, and religious leadership. It argues that the need for purity is the motivator for rigidity in Balinese society and religious leadership and that purity ideals could also be behind other biases. The study concludes that the motivation behind the rules and taboos observed and documented is the preservation of the very Balinese identity. This study contributes to the existing knowledge in the field of Balinese ritual practices, faith-based healing traditions, and religious leadership development.
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Borrelli, Noemi, e Eduardo A. Escobar. "Crafting Purity in Assyro-Babylonian Procedures". ARYS. Antigüedad: Religiones y Sociedades, n. 20 (7 ottobre 2022): 27–76. http://dx.doi.org/10.20318/arys.2022.6857.

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Assyro-Babylonian procedural texts for making cult objects dated to the 1st millennium BCE provide an untapped resource for examining scribal conceptions of craft and purity in the ancient world. Ritual procedures for “opening of the mouth” of a cult statue (mīs pî), and for manufacturing a ritual drum called the lilissu, constitute the principal focus of this two-part study. This work uses three themata – time, space, and the material world – to provide the scaffolding for a comparative analysis that spans various centuries and localities, highlighting the ways in which “purity” was crafted in cuneiform scholarly cultures.
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Hayes, Christine, e Hyam Maccoby. "Ritual and Morality: The Ritual Purity System and Its Place in Judaism". Jewish Quarterly Review 93, n. 1/2 (luglio 2002): 286. http://dx.doi.org/10.2307/1455495.

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Swartz, Michael D. "“Like the Ministering Angels”: Ritual and Purity in Early Jewish Mysticism and Magic". AJS Review 19, n. 2 (novembre 1994): 135–68. http://dx.doi.org/10.1017/s0364009400005717.

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Students of religion are aware that the same ritual act can have many meanings depending on the cultural context. As Walter Kaelber observes, “Viewed cross-culturally, a given ascetic form may have different, even opposite objectives.” Accordingly, the same detail may have entirely opposite meanings in different ascetic regimens. Thus for the biblical Daniel and his ascetic heirs, beans were an ideal food, probably because they are dry and not susceptible to impurity; but for Pythagoreans and others, they were to be avoided perhaps because in certain Mediterranean populations, they presented an actual medical danger. These factors alert us to the principle that understanding a ritual system in its cultural context is vital. They also encourage us to read rituals and actions as we read texts–coding their creators' statements about what they value in a religious system and what they aspire to be.
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Warren, David H. "Salafi Ritual Purity: In the Presence of God". Islam and Christian–Muslim Relations 26, n. 1 (16 ottobre 2014): 115–17. http://dx.doi.org/10.1080/09596410.2014.964078.

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Mohr, Richard D. "Policy, Ritual, Purity: Gays and Mandatory AIDS Testing". Law, Medicine and Health Care 15, n. 4 (dicembre 1987): 178–85. http://dx.doi.org/10.1111/j.1748-720x.1987.tb01031.x.

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Tesi sul tema "Purity, ritual"

1

Snider, Gordon L. "Cleansing in Psalm 51 cultic or ethical? /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Werrett, Ian C. "Ritual purity and the Dead Sea Scrolls /". Leiden : Brill, 2007. http://catalogue.bnf.fr/ark:/12148/cb411832419.

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Tanguay, Jacques H. "The animal purity laws of Leviticus 11". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Berthold, Dana M. "A genealogy of purity /". view abstract or download file of text, 2005. http://wwwlib.umi.com/cr/uoregon/fullcit?p3181084.

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Thesis (Ph. D.)--University of Oregon, 2005.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 157-166). Also available for download via the World Wide Web; free to University of Oregon users.
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Cryder, Richard E. "A study of Christian baptism in light of its Jewish antecedents". Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Yehnert, Glenna. "The Biblical use of "fire" as it relates to purification and judgment". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Depoix, D. J. "Purity : blessing or burden?" Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53024.

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Thesis (MPhil)--Stellenbosch University, 2002
ENGLISH ABSTRACT: During the history of Israel the concept of "purity" had developed as a way in which God's people could honour his holiness and draw nearer to him, as a sanctified nation. By the time of Jesus, in Second Temple Judaism, the purity system had become restrictive. This had been influenced by political and social developments, including an increased desire to withdraw from Hellenistic and other factors which were seen as contaminating the integrity of Judaism. There were diverse perceptions regarding the achievement of the purity of Israel, including militaristic confrontation and expulsion of alien occupation forces, stricter adherence to the Law and, in some cases, total withdrawal from general society (such as at Qumran). It was, however, particularly the Pharisaic imposition of the supplementary oral tradition, supposed to clarify the written Law, which imposed hardship on those who, through illiteracy or inferior social status, were unable to meet all the minute provisions which would ensure ritual purity. The expansion of the Law of Moses by the commentary of the rabbis, which over time became the entrenched oral "tradition of the fathers", was originally intended to promote access to God by clarifying obscure points of the Law, in the pursuit of purity. However, this oral tradition had, in fact, become an instrument of alienation and separation of the ordinary people not only from the Pharisees, who considered themselves as the religious elite, but also from God. The common people, that is, a large section of the population, felt rejected and on the outside of both religious and social acceptance. On the material level they also suffered under a heavy tax burden, from both Temple and State, which aggravated their poverty. It was this situation which Jesus confronted in his mission to change the ideological climate and to reveal the Kingdom of God as being accessible to all who accepted the true Fatherhood of God, in penitence and humility. He denounced the hypocrisy which professed piety but which ignored the plight of those who were suffering. Hark 7 : 1-23 symbolizes the difference between the teaching and practice of Jesus and that of the Pharisees, and provides metaphorically a pattern of Christian engagement which is relevant in the South African situation today. The Christian challenge is to remove those barriers, both ideological and economic, which impede spiritual and material well-being within society. By active engagement, rather than by retreating to the purely ritualistic and individualistic practice of religion, the realization of the Kingdom of Heaven, as inaugurated by Jesus, will be advanced.
AFRIKAANSE OPSOMMING: Gedurende die geskiedenis van Israel het die konsep van reinheid ontwikkel as 'n wyse waarin die die volk van God Sy heiligheid kan eer en tot Hom kan nader, as 'n geheiligde volk. Teen die tyd van Jesus, tydens Tweede Tempel Judaïsme, het die reinheid sisteem beperkend geword. Dit is beïnvloed deur politieke en sosiale ontwikkelinge, insluitende 'n toenemende drang om te onttrek van Hellenistiese en ander faktore, wat beskou is as 'n besoedeling van die integriteit van Judaïsme. Daar was diverse persepsies aangaande die uitvoering van die reinheid van Israel, insluitende militaristiese konfrontasie en die uitwerping van vreemde besettingsmagte, strenger onderhouding van die Wet en in sekere gevalle, totale onttreking van die algemene samelewing (soos by Qumran). Tog was dit in besonder die Fariseërs se oplegging van bykomende mondelinge tradisie, veronderstelom die geskrewe Wet te verhelder, wat ontbering veroorsaak het vir die wat as gevolg van ongeletterdheid of minderwaardige sosiale status nie in staat was om aan elke haarfyn bepaling, wat rituele reinheid sou verseker, te voldoen nie. Die uitbreiding van die wet van Moses deur die kommentaar van die rabbies, wat met verloop van tyd die ingegrawe mondelinge "tradisie van die vaders" geword het, was oorsproklik bedoel om toegang tot God te verseker, deur die verheldering van onduidelike aspekte van die wet, in die nastreef van reinheid. Hierdie mondelinge tradisie het egter 'n instrument van vervreemding geword en skeiding gebring tussen gewone mense en die Fariseers, sowel as die wat hulleself beskou het as die religieuse elite. Dit het egter ook skeiding gebring tussen mense en God. Die gewone mense, dit is die meerderheid van die bevolking, het verwerp gevoel en aan die buitekring van beide religieuse en sosiale aanvaarding. Op materiële vlak het hulle ook gelyonder die juk van swaar belasting, van beide die Tempel en die Staat, wat hulle toestand van armoede vererger het. Dit was hierdie situasie wat Jesus gekonfronteer het in sy strewe om die ideologiese klimaat te verander en om die Koninkryk van God te openbaar as toeganklik vir almal wat die ware Vaderskap van God aanvaar, in berou en in nederigheid. Hy het die skynheiligheid verwerp wat aanspraak maak op vroomheid, maar die toestand van die lydendes ignoreer. Markus 7:1-23 simboliseer die verskil tussen die onderrig en die praktyk van Jesus en dié van die Fariseërs en voorsien metafories 'n patroon van Christelike verbintenis, wat relevant is binne die eietydse Suid-Afrikaanse konteks. Die uitdaging aan die Christendom is om die skeidslyne te verwyder, beide ideologies en ekonomies, wat geestelike en materieële welsyn binne die gemeenskap belemmer. Deur aktiewe betrokkenheid, eerder as om bloot te onttrek tot die suiwer ritualistiese en individualistiese beoefening van religie, sal die realisering van die Koninkryk van die Hemel soos ingehuldig deur Jesus, bevorder word.
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Whitekettle, Richard W. "Studies in Levitical reproductive impurity". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Phillips, Holly Adams. "To Cover Our Daughters: A Modern Chastity Ritual in Evangelical America". Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/rs_theses/28.

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Over the last ten years, a newly created ritual called a Purity Ball has become increasingly popular in American evangelical communities. In much of the present literature, Purity Balls are assumed solely to address a daughter’s emerging sexuality in a ritual designed to counteract evolving American norms on sexuality; however, the ritual may carry additional latent sociological functions. While experienced explicitly by the individual participants as a celebration of father/daughter relationships and a means to address evolutionary sexual mating strategies, Purity Balls may implicitly regenerate existing social hierarchy. This ritual facilitates a sociological purpose by means of re-establishing the role of the male through halting the psychological development of sexual identity in the daughter, and these rituals are enacted in the ownership of the daughter by the father, who is responsible for maintaining the daughter’s purity, for “covering her with his protection.”
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Lockett, Darian R. "'Pure and undefiled religion': the function of purity language in the Epistle of James". Thesis, University of St Andrews, 2006. http://hdl.handle.net/10023/2775.

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Whereas commentators frequently restrict the categories for purity language in James to either ritual or metaphorical (and uniformly conclude the language is a metaphor for personal morality) this is overly restrictive and ignores how purity language was used in the first-century. Current research of purity language in ancient Israel calls into question the rigid either/or categorization of purity language in James. Such descriptions are not only unjustifiably restrictive, but they also fail to account for the function or meaning of the purity language within the rhetorical goals of the composition. The central argument of this investigation is that purity language both articulates and constructs the composition's worldview and thus serves as an important theme in the text. Chapter two discusses the different methods of analysis of purity and offers a taxonomy of purity language. This taxonomy provides a more precise approach to understanding the function of purity language. Chapter three argues for several important aspects of the structure and strategy of the text. Specifically the three interdependent characteristics of 1) an epistolary structure; 2) a coherent rhetorical argument based on polar oppositions; 3) and the special function of James 1: 2-27 as an introduction are suggested. While attuned to the textual issues argued in chapter three, the categories developed in the taxonomy were applied as a heuristic guide to understand the function of purity and pollution in chapter four. This analysis demonstrated four specific things: 1) though purity language occurs relatively infrequently, it is used at crucial points of the composition (1: 26-27; 3: 6,17; 4: 8); 2) that the use of purity and pollution specifically functions within the overall strategy of contrasts which leads readers to a decision; 3) that the majority of the time purity language labeled the world (and by extension those associated with it) as set against the implicit purity of God; and therefore, 4) the readers of James must be separate from the impure world ("pure") in order to be wholehearted in devotion to God ("perfect"). Because the purity of the audience is directly related to their proximity to the world, chapter five asks what kind of separation is envisioned by the use of purity language. While purity is indeed boundary language, the cultural stance of James is complex. The author shows signs of acculturation, yet this acculturation is employed to call the audience to specific points of separation from surrounding culture, namely separation from patron-client relationships with the "rich" and use of inappropriate and deceitful speech. Thus the composition is not calling for sectarian separation from the surrounding culture, but rather is a complex document demonstrating cultural accommodation while calling forth specific socio-cultural boundaries between the readers and the world.
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Libri sul tema "Purity, ritual"

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Dr, Miśra Jaẏakr̥shṇa, a cura di. Śuddhisāraḥ. Purī: Dharmaśāstravibhāgaḥ, Śrījagannāthasaṃskr̮taviśvavidyālayaḥ, 2001.

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Kuşçular, Remzi. Cleanliness in Islam: A comprehensive guide to tahara. Somerset, N.J: The Light, Inc., 2007.

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Mubārak, Qāz̤ī Muhạmmad. Dīn va dunyā. Pishāvar: Shaik̲h̲ Zāyad Islāmik Sanṭar, 2001.

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Anṣārī, Muḥammad Walī ibn al-Mundhir. Irshād al-mustarshid: Fī tahdhīb madhāhib aʾimmat al-hudá fī al-fiqh wa-adillatih. al-Riyāḍ: Maktabat al-ʻUbaykān, 1998.

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Tarḥīnī, Muḥammad Ḥasan. al- Shaʻ āʾir al-Ḥusaynīyah al-manṣūṣah. Bayrūt: Dār al-Hādī, 2002.

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1953-, Reinhartz Adele, a cura di. They shall purify themselves: Essays on purity in early Judaism. Atlanta: Society of Biblical Literature, 2008.

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1953-, Reinhartz Adele, a cura di. They shall purify themselves: Essays on purity in early Judaism. Boston: Brill, 2008.

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Bruckenstein, Shmuel. A time to refrain =: ʻEt li-reḥoḳ : a detailed guide to the laws of Harchokos niddah. Jerusalem: Feldheim Publishers, 1998.

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Choksy, Jamsheed K. Purity and pollution in Zoroastrianism: Triumph over evil. Austin, Tex: University of Texas Press, 1989.

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jj. [Hilkhot ṭevilah] =: The laws of tevilah : transcript of a lecture. [Brooklyn, N.Y.?: s.n., 1993.

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Capitoli di libri sul tema "Purity, ritual"

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Galor, Katharina. "Ritual Purity in Medieval Ashkenaz". In Jewish Women, 86–146. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003440499-3.

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Kunin, Seth D. "16. Ritual Diet, Purity, and Sacrifice". In The Hebrew Bible, a cura di John Barton, 378–402. Princeton: Princeton University Press, 2016. http://dx.doi.org/10.1515/9781400880584-018.

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Yijiang, Zhong. "Ritual, Purity, and Power: Rethinking Shinto in Restoration Japan". In Politics and Religion in Modern Japan, 28–53. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230336681_2.

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Mirvis, Tova. "Personal Narrative: Out of the Mikvah, into the World". In The Palgrave Handbook of Critical Menstruation Studies, 131–35. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-0614-7_12.

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Abstract In this personal essay, Tova Mirvis describes her religious evolution concerning the Jewish ritual of mikvah, or women’s immersion into a bath to attain a state of ritual purity. Her initiation begins before her wedding night, when she is accompanied by her mother to the mikvah to be purified before having sex for the first time. The practice continues each month, at the conclusion of her menstrual period. As the years go by, Mirvis begins to experience doubt about her religious observance in general and adherence to the practice of mikvah in particular, chafing at the requirement to ‘cleanse’ herself monthly. Mirvis writes that her discomfort over time leads her to experiment with other forms of ritual immersion and, eventually, she leaves the religious world that had been so central to her.
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"Ritual Purity". In Rabbinic Drinking, 216–43. University of California Press, 2020. http://dx.doi.org/10.2307/j.ctvr00xc7.12.

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"Ritual Purity". In The Origins of Judaism, 50–86. Yale University Press, 2022. http://dx.doi.org/10.2307/j.ctv2z0vv3c.7.

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"Ritual Purity". In The Dead Sea Scrolls and Contemporary Culture, 327–47. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004185937.i-770.104.

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"Ritual Purity". In Maimonides the Universalist, a cura di Menachem Kellner e David Gillis, 183–220. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764555.003.0011.

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This chapter discusses the Book of Ritual Purity (Sefer tohorah), which covers a large and complicated area of Jewish law that was once as important to observant Jews but has been mostly without practical application since the destruction of the Second Temple. It stresses Maimonides' point that the bar on admission to the Temple is the main consequence of most types of impurity. It also explains that the laws of purity and impurity demonstrate anticipation of the messiah and the Temple's reconstruction. The chapter describes the Book of Purity as part of a meaningful structure whereby Maimonides conveys what he sees as the timeless value of comprehending the Torah in its entirety as a system of divine law. It relates the Book of Purity to universal philosophical concepts.
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"RITUAL PURITY:". In Maimonides the Universalist, 183–220. The Littman Library of Jewish Civilization, 2020. http://dx.doi.org/10.2307/j.ctv1b4gv4f.14.

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Adler, Yonatan. "Ritual Purity". In The Origins of Judaism, 50–86. Yale University Press, 2022. http://dx.doi.org/10.12987/yale/9780300254907.003.0003.

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This chapter surveys the evidence for widespread observance of the Pentateuchal ritual purity laws among first-century-CE Judeans, and seeks out the earliest evidence for such observance prior to the turn of the Common Era. A remarkable set of both textual and archaeological evidence suggests widespread adherence to the ritual purity laws in the first century CE. Archaeological evidence for observance of the purity rules at this time includes ritual immersion pools and chalk vessels. A significant amount of evidence indicates that these rules were being followed, discussed, and debated in the first century BCE and perhaps also in the second century BCE. Prior to the second century BCE, there is no evidence which demonstrates that Judeans knew of—let alone practiced—anything closely resembling the Pentateuchal system of ritual purity laws. Lacking earlier evidence, the second century BCE is our terminus ante quem for the beginning of widespread Judean observance of the ritual purity practices enshrined in the Torah.
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Atti di convegni sul tema "Purity, ritual"

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Zaicovschi, Tatiana. "Reflectarea informațiilor despre lipoveni în revista «Кишиневские епархиальные ведомости»". In Simpozionul Național de Studii Culturale, Ediția a 2-a. Institute of Cultural Heritage, Republic of Moldova, 2022. http://dx.doi.org/10.52603/9789975352147.26.

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The magazine “Chisinau Eparchial Vedomosti”, which was published for fifty years (1867– 1917), contains a lot of articles that deal with Lipovans / Old Believers. If the magazine contains rather rich and varied information about such carriers of traditional culture in Bessarabia as Bulgarians, Gagauz, etc. (including customs, traditions, peculiarities of life and everyday life, national character, etc.), then the Lipovans are in a special position. Based on the profile of this magazine and the struggle of the clergy for the purity of the official Orthodox religion, they primarily provide information related to confessional aspects. So, the so-called anti-sectarian missionary activity is covered. Although, according to the authors of the publications, the religiosity of the Old Believers is based on assigning the main importance to the rituals, they could not fail to note the deep commitment of the Old Believers to public worship. Despite the general negative official attitude towards representatives of the Lipovans, some articles also reveal their positive aspects: they talk about teaching children literacy in home schools, about charity, help in the community (the socalled “secret alms”), about preventing them from begging in their environment etc.
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Tamarit Vallés, Inmaculada. "La recréation du hammam dans l’univers féminin de Karin Albou". In XXV Coloquio AFUE. Palabras e imaginarios del agua. Valencia: Universitat Politècnica València, 2016. http://dx.doi.org/10.4995/xxvcoloquioafue.2016.3116.

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Abstract (sommario):
Dans la filmographie de la réalisatrice française Karin Albou (1968-) les personnages féminins sont à la recherche d’une identité sexuelle et spirituelle. Karin Albou explore les tensions entre présent et passé et la négociation d’une identité multiculturelle avec un regard marqué par la subjectivité féminine et le désir. Dans La petite Jérusalem (2005) et Le chant des mariées (2008), elle explore les passions et la sexualité des femmes évoluant contre un univers fermé, dans lequel la confrontation au désir bouleverse leurs certitudes. Dans ces deux films, la recréation du hammam montre un espace d’intimité reliant la chaleur et l’humidité où le corps se laisse aller dans l’eau, élément féminin par excellence. Le hammam devient ainsi un lieu d’affirmation féminine et de souci de soi qui concerne leur identité individuelle mais aussi celle collective. Dans ce lieu de sociabilité féminine, la femme se rapproprie son corps par la reconnaissance et la libération de celui-ci dans un espace où il se détend, loin de la pression du regard masculin. Associé à des rituels traditionnels comme celui du mariage, le bain allie pour les femmes pureté, fertilité et festivité, en intensifiant le bonheur de la féminité.DOI: http://dx.doi.org/10.4995/XXVColloqueAFUE.2016.3116
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3

Trebežnik, Luka. "Christianity as a constant process of atheization". In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.

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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.
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