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Articoli di riviste sul tema "Strict Baptist Historical Society"

Autore: Grafiati

Pubblicato: 29 luglio 2024

Ultima modifica: 31 luglio 2024

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1

Briggs, John. "John Owen, baptism and the Baptists, The Strict Baptist Historical Society Bulletin". Baptist Quarterly 48, n. 3 (26 giugno 2017): 140. http://dx.doi.org/10.1080/0005576x.2017.1335925.

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2

Boydell, David. "THE FRENCH BAPTIST HISTORICAL SOCIETY". Baptist Quarterly 43, n. 5 (gennaio 2010): 305–7. http://dx.doi.org/10.1179/bqu.2010.43.5.005.

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3

West, W. M. S. "The Baptist Quarterly: Journal of the Baptist Historical Society". Baptist Quarterly 37, n. 8 (gennaio 1998): 365–66. http://dx.doi.org/10.1080/0005576x.1998.11752060.

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4

Conway, Martin. "The Baptist Quarterly: Journal of the Baptist Historical Society". Baptist Quarterly 38, n. 3 (gennaio 1999): 105–6. http://dx.doi.org/10.1080/0005576x.1999.11752079.

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5

Marchant, Colin. "The Baptist Quarterly: The Journal of the Baptist Historical Society". Baptist Quarterly 33, n. 1 (gennaio 1989): 1–6. http://dx.doi.org/10.1080/0005576x.1989.11751791.

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6

Bebbington, D. W. "The Baptist Quarterly: The Journal of the Baptist Historical Society". Baptist Quarterly 33, n. 7 (gennaio 1990): 297–301. http://dx.doi.org/10.1080/0005576x.1990.11751832.

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7

Hopkins, Mark. "The Baptist Quarterly: The Journal of the Baptist Historical Society". Baptist Quarterly 35, n. 6 (gennaio 1994): 261–78. http://dx.doi.org/10.1080/0005576x.1994.11751936.

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8

Elwyn, Thornton. "Your Will and the Baptist Historical Society". Baptist Quarterly 41, n. 2 (aprile 2005): 112. http://dx.doi.org/10.1179/bqu.2005.41.2.006.

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9

Bowers, Faith. "CENTENARY HISTORY OF THE BAPTIST HISTORICAL SOCIETY". Baptist Quarterly 42, n. 5 (gennaio 2008): 325–39. http://dx.doi.org/10.1179/bqu.2008.42.5.002.

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Bowers, Faith. "CENTENARY HISTORY OF THE BAPTIST HISTORICAL SOCIETY". Baptist Quarterly 42, n. 6 (aprile 2008): 388–402. http://dx.doi.org/10.1179/bqu.2008.42.6.002.

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11

Holyer, Judith Y. "Baptist Historical Society Annual General Meeting 1994". Baptist Quarterly 35, n. 5 (gennaio 1994): 228–42. http://dx.doi.org/10.1080/0005576x.1994.11751931.

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Covington-Ward, Yolanda. "A Guide to Africanist Research in the Archive of the American Baptist Historical Society". African Research & Documentation 111 (2009): 21–29. http://dx.doi.org/10.1017/s0305862x00020203.

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Africanist scholars seeking archives on Africa and Africans often travel back to the continent to conduct research, or more commonly, to the various repositories of former colonial powers in Western Europe to find their information. However, there are some archives located in the United States that, although they are not dedicated exclusively to Africanist materials, contain an array of resources relevant to Africanist research. One such archive is that of the American Baptist Historical Society (ABHS).The American Baptist Historical Society was founded in 1853, and, according to a conversation with Communications and Reading Specialist Betsy Dunbar, contains many records “by, about, for, and against Baptists.”

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Covington-Ward, Yolanda. "A Guide to Africanist Research in the Archive of the American Baptist Historical Society". African Research & Documentation 111 (2009): 21–29. http://dx.doi.org/10.1017/s0305862x00020203.

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Abstract (sommario):

Africanist scholars seeking archives on Africa and Africans often travel back to the continent to conduct research, or more commonly, to the various repositories of former colonial powers in Western Europe to find their information. However, there are some archives located in the United States that, although they are not dedicated exclusively to Africanist materials, contain an array of resources relevant to Africanist research. One such archive is that of the American Baptist Historical Society (ABHS).The American Baptist Historical Society was founded in 1853, and, according to a conversation with Communications and Reading Specialist Betsy Dunbar, contains many records “by, about, for, and against Baptists.”

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14

Ryazanova, S. V. "New/Old Idea of Man in Urban Religious Communities of a New Type". Concept: philosophy, religion, culture 7, n. 4 (23 dicembre 2023): 59–75. http://dx.doi.org/10.24833/2541-8831-2023-4-28-59-75.

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The purpose of the article is to establish the specificities of the formation of ideas about a person within the framework of the activities of the new urban religious communities of the Kama region, namely the Intercession Monastery and the Family of God. These communities combine features of folk religiosity, new religious movements, and the so-called historical sects. Such eclecticism makes it impossible to apply to the communities the established research apparatus for new religious movements (NRMs), formed by Western (B. Wilson, D. Stone, A. Barker) and Russian (L. N. Mitrokhin, E. A. Balagushkin, I. Kanterov and others) researchers and substantiates the need for this study conducted from both a different perspective and involving new research methodology. Both communities act as a closed community, which is expressed in the territorial and communication isolation of the residents of the communal estate, the practice of internal labor duties, and the idea of the group as a family. The study is based on interviews and correspondence with former members of both communities, analysis of materials from a closed group on a social network, and recordings of classes conducted by one of the group leaders. The theoretical basis of the work was K. Dobellard’s concept of the so-called patchwork religiosity, characteristic of an individual’s attitude towards religion in modern culture. The image of a person in both communities is constructed at two levels: through making changes to the traditional Christian idea of a person and at the level of religious and near-religious activities. It has been shown that innovations related to faith include the idea of a special status of community members compared to other people, as well as provisions about their special role in the struggle to save the world. The religious activities of the groups involve conducting adjusted Christian rituals (baptism, wedding), elements of mystical experience (mental struggle with evil and enemies in the Intercession Monastery), training seminars and sermons justifying the special role of followers of the teaching in society. Social interaction within communities is built on a strict selection of monks, leader control over the behavior of group members, a system of specific penalties, including ignoring offenders, public repentance, burial alive and expulsion from the brotherhood. The study concludes that the so-called new religious movements are in reality examples of traditional religious sects observed in Russia over the centuries. Their values, behavior, and the image of the person are archaic, however they also include additional external elements of secular culture.

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McMahone, Marty. "Broadening the Picture of Nineteenth-Century Baptists: How Battles with Catholicism Moved Baptists Toward Separationism". Journal of Law and Religion 25, n. 2 (2009): 453–86. http://dx.doi.org/10.1017/s0748081400001211.

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Discussions about the historical meaning of religious liberty in the United States often generate more heat than light. This has been true in the broad discussion of the meaning of the First Amendment in American life. The debate between “separationists” and “accommodationists” is often contentious and seldom satisfying. Both sides tend to believe that a few choice quotes that seem to disprove the other side's position prove their own. Each side is tempted to miss the more nuanced story that is reflected in the American experience. In recent years, this division has been reflected among those who call themselves Baptists. One group, best represented by the work of the Baptist Joint Committee for Religious Liberty, tends to argue that the Baptist heritage is clearly steeped in the separation of church and state. The other group, probably best represented by the Ethics and Religious Liberty Commission of the Southern Baptist Convention, tends to reject the term separation and sees value in promoting an American society that “affirms and practices Judeo-Christian values rooted in biblical authority.” This group tends to reject the separationist perspective as a way of defending religious liberty. They argue that Baptists have defended religious liberty without moving to the hostility toward religion that they see in separationism. Much like the broad story of America, the Baptist story is considerably more complicated than either side makes it appear.

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Radenovic, Ljiljana. "Historical explanation, emotives, and emotional suffering". Theoria, Beograd 62, n. 2 (2019): 141–52. http://dx.doi.org/10.2298/theo1902141r.

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One of the main goals of the book ?The Navigation of Feeling: A Framework for the History of Emotions ? by William Reddy (Reddy, 2001) is to provide an explanation of the events that led to the French Revolution and the political regimes that followed the First Republic. What makes Reddy?s approach unique is that, unlike standard political, social, economic and similar approaches, it emphasizes the role that emotions and emotional suffering have in the change of political regimes. For this purpose Reddy introduces the concept of emotives. According to him, we use emotives to express and change the emotions we feel. By expressing and changing emotions, we reconsider the values we endorse, and in the times of crisis, we sometimes embrace new ones. In this way, emotives play important role not only in the emotional regulation but also in the formation of our identity. Reddy argues that in the strict emotional regimes in which the use of emotives is restricted individuals experience emotional suffering. Such suffering is not relative to culture and can be objectively measured. Thus, for Reddy some political regimes are better than others. Within this theoretical framework Reddy describes the emotional regime of the French society that preceded the revolution as strict. According to him, emotional suffering that was caused by such regime played substantial role in bringing about the revolution. In this paper I will argue that the emotional regime of the 18th century France was not as strict as Reddy argues. What was strict were the rules for how to behave not for the emotional expressions, i.e. for the use of emotives. Thus, his analysis of the emotional pre-revolutionary regime is not without weakness. I will conclude with some problems that Reddy?s analysis of the acute emotional suffering characteristic of the revolutionary period faces.

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17

Raben, Remco. "Colonial shorthand and historical knowledge: Segregation and localisation in a Dutch colonial society". Journal of Modern European History 18, n. 2 (20 marzo 2020): 177–93. http://dx.doi.org/10.1177/1611894420910903.

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Issues of segregation and difference in early-modern Dutch Batavia prove harder to define once we move beyond the picture presented by colonial authorities and move away geographically from the centre of colonial knowledge production. Ethnic quarters were established in the colonial cities, but religious identities blurred strict racial boundary making. Three case studies demonstrate how new lines of identification and distinction emerged, which cut across formal ethnic classifiers. Colonial societies were extremely complex places, where race, occupation, religion, class, and legal status constantly interplayed and directed the definition of social boundaries. Instead of thinking in terms of ethnic segregation as presented in the colonial records, this contribution proposes to think in terms of ‘moral communities’. By so doing, we might be able to balance better between ‘Closeness and Proximity’ in colonial societies. We can thus try to visualise colonial society not primarily as a hierarchical order with fairly strict or at least distinctive internal boundaries as defined by the colonial authorities, but as a society of different and overlapping socio-cultural spheres and as circles of trust rather than of bounded ethnic communities.

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18

Johnson, Jajuan. "An Interview with Elmer Beard: Remembrances of Black Activism, Communal Solidarity, and the Burning of Roanoke Baptist Church in Hot Springs, Arkansas". Ethnohistory 69, n. 1 (1 gennaio 2022): 101–8. http://dx.doi.org/10.1215/00141801-9404192.

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Context The oral history interview with Mr. Elmer Beard, a longtime political activist, politician, and educator, is part of a series of interviews for a study on Black church burnings, arsons, and vandalism from 2008 to 2016. Mr. Beard gives historical context to recent Black church arson with a focus on the mysterious burning of Roanoke Baptist Church in Hot Springs, Arkansas, on 22 December 1963. On 9 March 2018, the interview took place in Hot Springs at the current church site. The dialogue starts with biographical questions and evolves into details about Mr. Beard’s experience growing up in a racially segregated society, particularly in south-central Arkansas.

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Soukup, Martin. "150 let antropologie: Tylor, Morgan a Miklucho-Maklaj aneb kultura, komparace a terénní výzkum roku 1871". Kulturní studia 2021, n. 2 (1 novembre 2021): 3–16. http://dx.doi.org/10.7160/ks.2021.170201.

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This paper follows up the year 1871; a milestone of hardening anthropology as scientific approach. Tylor has published Primitive Culture; Morgan was signed under the title Systems of Consanguinity and Affinity of the Human Family, Miklouho-Maclay landed on New Guinea in the same year. There is no strict connection between these crucial events. From the historical viewpoint is possible to see (1) rising of focus on diachronic perspective to understand society and culture; (2) a studying of kinship as the key how to understand the both – culture and society; (3) a necessity to perform field research in a particular society and culture.

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Soukup, Martin. "Bilum and Noken: String bags and sorcery in New Guinea". Kulturní studia 2023, n. 2 (1 novembre 2023): 139–60. http://dx.doi.org/10.7160/ks.2023.210205.

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Abstract (sommario):

This paper follows up the year 1871; a milestone of hardening anthropology as scientific approach. Tylor has published Primitive Culture; Morgan was signed under the title Systems of Consanguinity and Affinity of the Human Family, Miklouho-Maclay landed on New Guinea in the same year. There is no strict connection between these crucial events. From the historical viewpoint is possible to see (1) rising of focus on diachronic perspective to understand society and culture; (2) a studying of kinship as the key how to understand the both – culture and society; (3) a necessity to perform field research in a particular society and culture.

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21

Hester, Sam E. "The English Baptists of the 18th Century. By Raymond Brown. London: Baptist Historical Society, 1986. vii + 187 pp. £ 4.95." Church History 56, n. 3 (settembre 1987): 409–10. http://dx.doi.org/10.2307/3166093.

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22

Bobokhonov, R. S. "Post-Soviet Civilizational Transit in Central Asia". Russia & World: Sc. Dialogue, n. 2 (2 giugno 2024): 160–73. http://dx.doi.org/10.53658/rw2024-4-2(12)-160-173.

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The relationship between politics and history is becoming complex and tense in the former Soviet republics of Central Asia. The history of the countries and peoples of the region becomes the subject of an intense ideological struggle, during which Soviet historiography is partially, and sometimes completely, rejected, and new ideological myths are created that have no real historical basis. Not only historiography is being rethought, but also its context – historical memory, the historical culture of the new states of Central Asia. On the one hand, the ruling elites seek to place the historical memory of the Central Asian peoples under strict state control, affirming the ideology of state nationalism and referring to it not only political doctrines, but also traditions, religion, philosophy, social and human sciences. The rejection of society from cultural memory is typical for Uzbekistan, Tajikistan and Turkmenistan. On the other hand, historical memory becomes an ideological tool of intra-elite political struggle and society (Kazakhstan, Kyrgyzstan). This is the essence of the post-Soviet civilizational transit in Central Asia.

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Konoplyanko, Konstantin. "Social-Ethic Views of Polish-Lithuanian Reformer Symon Budny in Historical Retrospective". Slavianovedenie, n. 4 (2022): 40. http://dx.doi.org/10.31857/s0869544x0021051-9.

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The article analyses the views of Symon Budny about the interaction between Christians and the society, revealed in his two works – «Catechism of Niasvizh» (printed in 1562) and tractate «About the magistrate, using a sword» (1583). The characteristic of Budny as a Polish-Lithuanian reformer reflects his regional not ethnic origin, because all his activity is connected with The Kingdom of Poland and the Grand Duchy of Lithuania. The author of the article shows that Budny’s view on collaboration between Christians and the society, which appeared for the first time in Cathechism written by Budny-calvinist, did not change after Budny had become a strict antitrinitarian. Therefore, during the whole time of activity, Budny defended the thesis that Christians have the right to be soldiers, magistrates, to have servants, manors, and to participate in defensive war, based on Old Testament’s Law (Dekalog).

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Bahri, Mohammad Thoriq. "Hungary and Refugee: From Historical to Legal Development". DANUBE 15, n. 1 (1 marzo 2024): 47–72. http://dx.doi.org/10.2478/danb-2024-0003.

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Abstract In 2015 refugee crisis, Hungary’s strict border controls and legal reforms drew international criticism, straining EU relations. This article employs the qualitative legal historical methodology to investigate the historical dynamics underpinning Hungary’s shifting refugee policies. The analysis uncovers a significant shift in Hungary’s approach to refugees. Following World War I, the Trianon agreement, which led to territorial loss and population displacement, posed migration challenges that Hungary addressed on a case-by-case basis. Furthermore, after 1989, Hungary aligned its legal systems with international standards. It ratified the 1951 Refugee Convention, marking the first official regulation of refugees under Decree 101. In 2007, upon EU accession, Hungary enacted the Asylum Act 2007, aligning it with the Dublin regulation and relevant EU directives, which formed the foundation for refugee crisis legislation in 2015. The study also examines the 2011 constitutional amendment, indirectly creating sociocultural barriers between Hungarian society and refugees.

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Kascian, Kiryl, e Viktor Denisenko. "Society in the authoritarian discourse". Intersections 7, n. 4 (2021): 124–38. http://dx.doi.org/10.17356/ieejsp.v7i4.818.

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In August 2020, the presidential election took place in Belarus, followed by unprecedented mass protests due to apparent election fraud. Aliaksandr Lukashenka, the country’s long-term authoritarian leader, faced the biggest electoral challenge since his first election in 1994. This article analyzes his official rhetoric during the campaign and after the election focusing on the image of the society. For this purpose, discourse-historical approach is applied to understand his political vision of the developments in Belarus and to explore changes in his rhetoric caused by the unprecedented challenge to his power. The research demonstrates that Lukashenka acts as a classical authoritarian ruler with respective discursive strategies. The text shows that he adopted the imaginary role of Belarus’s strict father, who has assumed full responsibility for its fate and offensively reacts to every challenger of this role. It also reveals that Lukashenka sees his personal contract with the Belarusian society as a stable and durable instrument that does not require changes and per se implies his personal engagement as a party to it. Finally, the analysis of Lukashenka’s rhetoric in 2020 suggests that a voluntary transition of power in Belarus remains rather wishful thinking.

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26

Nnyagu, Uche, e Umeh Deborah. "Towards the Exploration of the Victorian Literature: The Historical Overview". South Asian Research Journal of Arts, Language and Literature 5, n. 05 (6 ottobre 2023): 177–82. http://dx.doi.org/10.36346/sarjall.2023.v05i05.002.

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The Victorian Period is a remarkable period in the history of literature as a lot of transformations took place in this era. The Victorian Period spaned from 1837 to 1901 and it is a remarkable era that left an indelible mark on the fabric of society, art, and literature. This paper delves into the rich precepts of the Victorian era, exploring its distinctive characteristics, social dynamics, and artistic expressions. This study commences with an overview of the historical and socio-political context of the Victorian Period, highlighting the reign of Queen Victoria and the significant events that shaped the era. It also examines how these influences set the stage for the unique values, beliefs, and attitudes that permeated the Victorian society. A central focus of this study is the exploration of the Victorian social hierarchy, with its rigid class structure and strict moral codes. This era was also marked by a flourishing artistic and literary scene that produced a wealth of literary masterpieces. In exploring the works of prominent Victorian authors such as Charles Dickens, Jane Austen, and the Brontë sisters, it equally explores the thematic underpinnings of their novels, such as social inequality, love, morality, and the changing dynamics of the Victorian society. Additionally, we will discuss the rise of serialized fiction and the influence of Victorian literature on contemporary storytelling. Lastly, this paper sheds light on the legacy of the Victorian Period, exploring its enduring impact on subsequent generations. It also discusses how Victorian ideals and sensibilities continue to shape modern society, art, and literature, as well as their resonance in contemporary discussions on gender, class, and societal norms.

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Kuzmenkov, Vladimir, Konstantin Starostenko, Iryna Soina e Alexander Chekulaev. "Hypernomie as a Phenomenon of Modern Society". Cuestiones Políticas 39, n. 70 (10 ottobre 2021): 270–81. http://dx.doi.org/10.46398/cuestpol.3970.17.

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The purpose of the article is to clarify the essential characteristics of hypernomy as a social phenomenon. The comparative-historical, structural-functional and evaluative methods were used. Reference to the works of R. Dahrendorf, E. Gellner, K. Stenner, theorists of anomie, allowed us to identify several characteristic features of hypernomy. The first must include strict disciplinary control over the behaviour of citizens that affects bodily customs. There is another characteristic of hypernomy which is the identification of the functions of power and control over power. This is inherent not only in communist and post-communist countries, but also in traditional democracies that exert control over citizens through the Internet. The third characteristic of hypernomy is the predominance of production planning and control. Hypernomic societies impose a utilitarian understanding of good and evil, erasing traditional moral language. The fourth property of hypernomy is the ubiquitous spread of conformism, self-deception, and the cult of authoritarian personality. Two main conclusions are formulated: while hypernomics is the opposite of anomie, dialectically they complement each other and can pass from one to another.

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Yuzmukhametov, Ramil Tagirovich, Lutfullo Eshonovich Ismoilov e Markhabo Tukhtasunovna Rajabova. "Theme of Wine and Wine Drinking in Late Medieval Transoxiana Sufism in 16th Century". International Journal of Criminology and Sociology 9 (5 aprile 2022): 2559–65. http://dx.doi.org/10.6000/1929-4409.2020.09.314.

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The article is devoted to wine drinking in the Sufi sources of Transoxiana of the 16th century, on the example of Manakibs. The importance of research on this topic lies in determining wine drinking in the secular and religious traditions of Muslim society. Besides, the topic's relevance is due to the insufficient study of the issues of semantic interpretation of the concept of wine in Sufi writings. Hence, this article aims to disclose the various meanings of the concept of wine contained in Sufi writings. The primary method in the study of this issue is the historical and comparative method, and the method of literary analysis, which allows creating a holistic view of the hidden images of wine in the Sufi writings of Maverannahr of the 16th century. It is known that wine, winemaking, and wine drinking for many centuries, despite strict Islamic prohibitions, were present in Muslim society, as evidenced by historical chronicles, literary works. This phenomenon also applies to the history of the State of the Timurids and Sheibanids, where winemaking and wine drinking were widely practiced among representatives of different sectors of society.

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Wu, Shangqian, e Tianhui Zhang. "The Influence of Park Chung Hee’s Motion Picture Law on Korean Society". BCP Social Sciences & Humanities 21 (15 febbraio 2023): 602–7. http://dx.doi.org/10.54691/bcpssh.v21i.3647.

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The term ‘Korean wave’ is broadly defined as the huge achievement of South Korean cultural economy industries around the world. It represented a big milestone when South Korea’s movie “Parasite” won the Oscar for Best Picture, which was the first movie from non-English speaking country to win such award in the history. While lots of Korean filmmakers have been trying to produce their own flims for more than 100 years, the cinema of South Korea officially started in 1945 and have been strongly influenced by events and political forces. This paper mainly studies the content and influence of the Motion Picture Law (MPL) issued during Park Chung Hee era in the 1960s and later strict censorship and propaganda in 1970s under Park’s government control. It is worth exploring why the Korean film industry can achieve such achievements, and what role the MPL played in it. The experience and lessons are worthy of reference. This paper briefly reviews the development history of Korean film from a historical perspective, introduces the legal content and the historical background, and then discusses and analyzes its influence on the positive and negative sides at that time. Looking back at the twists and turns of the Korean movie industry is also of great significance to the development of other countries.

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Jiaxin, Liu. "Livonian Werewolves: Assessing Their Historical Significance Through the Case of Old Thiess". Review of European Studies 14, n. 4 (30 novembre 2022): 61. http://dx.doi.org/10.5539/res.v14n4p61.

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This paper seeks to investigate the phenomenon of Livonian werewolves from the early modern era (1500-1700s). Noting their uniqueness in comparison to contemporaneous werewolves hailing from other geographic areas, the paper suggests that the Livonian werewolf is a metaphor for Livonian society at that time, one which was characterized by social turmoil and strict class hierarchy. This metaphor was utilized by different classes to establish their own interests in society, and thus the paper concludes that the werewolf is a mutable artifact whose value is contingent on its social context. This is demonstrated with the particular case of Old Thiess—a poor, elderly Livonian peasant who gave an unorthodox and anomalous testimony when accused of being a werewolf. In his court statement, it is shown how Thiess was in fact alluding to social tensions by lambasting the rich German elite and establishing the righteousness of the peasantry, of which he was a member of. A close reading method was utilized on the trial transcript of Old Thiess, translated from Hermann von Bruningk’s Der Werwolf in Livland. Through a contextual reading of Livonia’s social atmosphere, the paper draws connections between the content of the trial to wider societal disturbances happening at the time.

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Sharma, Ajanta. "Mental Health Services in the Northeastern Province of British India: Tezpur Lunatic Asylum, 1876–1947". South Asia Research 42, n. 1 (17 novembre 2021): 93–108. http://dx.doi.org/10.1177/02627280211056847.

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Colonialism in the nineteenth century brought a new ‘space’ for lunatics in British India. The Northeastern province witnessed the establishment of a lunatic asylum in 1876 at Tezpur in present-day Assam. The article explores the historical development of mental health services by the British in this particular region and constructs a history of colonial control of the natives through employing a strict system under the lunatic asylum service. The methods of confinement of inmates, mainly from poor sections of society, and treatment patterns that focussed more on profits and disciplining of inmates, suggest that the asylum was more custodial rather than curative.

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Maryks, Robert A. "Jesuit Cardinals: An Introduction". Journal of Jesuit Studies 7, n. 4 (3 luglio 2020): 521–25. http://dx.doi.org/10.1163/22141332-00704001.

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The strong resistance of Ignatius of Loyola (c.1491–1556), first superior general of the Society of Jesus (1541–56), to the promotion of his confrères to ecclesiastical offices of (arch)bishops and cardinals because such posts were contrary to the spirit of religious life, requires a brief explanation. Ignatius’s opposition was codified in the Jesuit Constitutions with a requirement that each professed Jesuit promise not to accept such dignities. Nonetheless, Loyola and his successors were occasionally pressured to acquiesce to possible papal appointments of different Jesuits to such offices. This issue of the Journal of Jesuit Studies focuses on six of approximately forty-nine cardinals (the definition of Jesuit cardinal can be sometimes tricky for the early modern period). These six represent different historical periods from the late sixteenth until the early twenty-first centuries and different geographical areas, both of origin and of operation (they did not always coincide): Péter Pázmány (1570–1637), Johann Nidhard (1607–81), Giovanni Battista Tolomei (1653–1726), Johann Baptist Franzelin (1816–86), Pietro Boetto (1871–1946), and Adam Kozłowiecki (1911–2007).

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33

Prianto, Agung Teguh. "Peranan Komunikasi Dakwah dalam Meluruskan Metode Dakwah Islam Radikal di Indonesia". Jurnal Askopis 1, n. 1 (30 marzo 2017): 63–68. http://dx.doi.org/10.32494/ja.v1i1.29.

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Radical Islam movements in Indonesia have different historical roots but have some similarities on their methods of dakwah movement, which are both rigid and strict in implementing their teachings, such as imposing people’s will, enforcing Islamic law and easily setting the fellow Moslems up as disbelievers. These teachings frequently experience clashes with the country and society when they are implemented in Indonesia, both among Moslems and with non-Moslems. Therefore, It is necessary to have the right way for communicating dakwah; how to convey dakwah messages in Islamic teachings to be well accepted in society. This research uses literature study method and is approached by theories of dakwah communication. By this approach, we can identify the weakness of radical Islam movements related to their dakwah in society. We can also find out that messages in Islam are the ones which bring peace, justice and tolerance; not ones which deprive people’s rights and impose people’s will.

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Indriyani, Dian, e Ishomuddin Ishomuddin. "Moral Education in View of Al-Ghazali and Emile Durkheim". Salam International Journal of Islamic Education 1, n. 1 (28 aprile 2022): 14–21. http://dx.doi.org/10.22219/sinjie.v1i1.21002.

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Modern society is familiar with capitalism and the rationalization of social relations. Today, they face a complicated problem related to social identity. Atomistic, impersonal and competitive society in the market and capitalism cause society does not find their individual identity in social identity. This study aimed to determine the views of Al-Ghazali and Emile Durkheim about the differences and similarities of moral education as well as the relevance of the two figures’ thoughts. This study used the Library Research type. The data collection used primary and secondary sources. Data are analyzed using historical, descriptive, analytical and comparative methods. The results indicate that moral education based on Al-Ghazali's view is to configure humans who are saintly to get closer to God. The sources of al-Ghazali’s moral education are revelation and strict guidance from the sheikh so it does not optimize the function of reason. Meanwhile, moral education of Emile Durkheim is a social means to realize social goals. The purpose of moral education is the creation of social solidarity and social equilibrium in society.

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35

Trifonov, S. "ECONOMIC GROWTH: HISTORICAL AND INSTITUTIONAL ASPECT". East European Scientific Journal 1, n. 10(74) (22 novembre 2021): 34–40. http://dx.doi.org/10.31618/essa.2782-1994.2021.1.74.127.

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The article deals with the features of the socio-economic development of Russia, the issues of state intervention in the economy. Based on the analysis of the historical development of the post-socialist transition countries, it is shown that different countries with transit economies are characterized by special trajectories of entrepreneurship development. The importance of ethical, cultural and institutional factors in the implementation of entrepreneurship, the important role of traditions of economic behavior that explain the specifics of the longterm development trajectory of Russia is emphasized. For the countries of the post-socialist transition, the possibility of ensuring sustainable economic growth is determined by the different civilizational history at the previous stages of development and the need to form a modern institutional environment that promotes socioeconomic changes. In many ways, the factors influencing economic growth are the low level of innovation activity and competitiveness, as well as the growing influence of the state on the economy, the increase in its share due to the growth in the number and scale of state-owned companies, which limits the potential of Russian entrepreneurs within the framework of the domestic market. The main challenge to overcome dependence on previous development trajectories and prospects for long-term economic growth will be the formation of entrenched political institutions of civil society, guarantees of property rights, the rule of law, the independence of the judiciary, freedom of trade and the absence of strict state regulations.

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Dr. Hidayat Khan e Mr. Mumtaz A. Awan. "Honour Killing in Historical Context and Islamic Law". Al Basirah 10, n. 01 (30 giugno 2021): 1–24. http://dx.doi.org/10.52015/albasirah.v10i01.62.

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Abstract (sommario):

The practice of honour killing is a multilayered phenomenon with regard to causes emanating through macro as well as micro level parameters; making it a complex form of disorder in a society, and hence considered one of major social and cultural crimes which human societies fall victim to. It cuts through far past and influences various historical stages devastating moral values in the name of honour. It is recorded as well established phenomenon since Babylon civilization existed and codes of Hammurabi laid down in 1780 BC reflected intense prosecutions for guilty persons who brought shame towards a family or honorable sectors of a society. It continued its effect under similar assumptions through the ages of Romans, Anglo-Saxons, Americans, and stereotype European societies. Later on, it continued its effect to Arabian Peninsula and Middle Eastern states whereby the Islamic ideology was affected due to blaming strategies of Islamic critics. The state of Pakistan felt its vulnerability being susceptible to deteriorating outcomes of honour killing and stepped forward to introduce enlightened legislation to safeguard depressive conditions of women one after another in terms of social, economic, political and educational rights. Pakistan abides by its signatory commitments and thereby follows contents of The Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) to promote equality of women in every sector of life. The curse of honour killing residing in the Muslim world is sought to be existed since preIslamic era. The Quran has ordained strict disapproval of honour killing with greater emphasis and thus Islam protects sanctity of women in an extraordinary manner. The opponents of Islam avail all possible chances to throw blame of such heinous crime on Islam, but their intentions are found malicious and vicious.

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37

"Baptist Historical Society—Baptist Assembly Meeting". Baptist Quarterly 38, n. 6 (gennaio 2000): 289–307. http://dx.doi.org/10.1080/0005576x.2000.11752102.

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38

"Baptist Historical Society Summer School". Baptist Quarterly 34, n. 4 (gennaio 1991): 159. http://dx.doi.org/10.1080/0005576x.1991.11751873.

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39

"The Baptist Quarterly: Journal of the Baptist Historical Society". Baptist Quarterly 35, n. 1 (gennaio 1993): 1–2. http://dx.doi.org/10.1080/0005576x.1993.11751905.

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40

"The Baptist Quarterly: Journal of the Baptist Historical Society". Baptist Quarterly 36, n. 1 (gennaio 1995): 1–3. http://dx.doi.org/10.1080/0005576x.1995.11751960.

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41

"The Baptist Quarterly: Journal of the Baptist Historical Society". Baptist Quarterly 36, n. 2 (gennaio 1995): 53–55. http://dx.doi.org/10.1080/0005576x.1995.11751966.

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42

"The Baptist Quarterly: Journal of the Baptist Historical Society". Baptist Quarterly 36, n. 3 (gennaio 1995): 105–7. http://dx.doi.org/10.1080/0005576x.1995.11751974.

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43

"The Baptist Quarterly: Journal of the Baptist Historical Society". Baptist Quarterly 36, n. 4 (gennaio 1995): 157–59. http://dx.doi.org/10.1080/0005576x.1995.11751978.

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44

"The Baptist Quarterly: Journal of the Baptist Historical Society". Baptist Quarterly 36, n. 5 (gennaio 1996): 209–11. http://dx.doi.org/10.1080/0005576x.1996.11751985.

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45

"The Baptist Quarterly: Journal of the Baptist Historical Society". Baptist Quarterly 36, n. 6 (gennaio 1996): 261–63. http://dx.doi.org/10.1080/0005576x.1996.11751993.

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46

"The Baptist Quarterly: Journal of the Baptist Historical Society". Baptist Quarterly 36, n. 7 (gennaio 1996): 313–14. http://dx.doi.org/10.1080/0005576x.1996.11752000.

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47

"The Baptist Quarterly: Journal of the Baptist Historical Society". Baptist Quarterly 36, n. 8 (gennaio 1996): 365–67. http://dx.doi.org/10.1080/0005576x.1996.11752007.

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48

"The Baptist Quarterly: Journal of the Baptist Historical Society". Baptist Quarterly 37, n. 1 (gennaio 1997): 1–2. http://dx.doi.org/10.1080/0005576x.1997.11752015.

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49

"The Baptist Quarterly: Journal of the Baptist Historical Society". Baptist Quarterly 37, n. 2 (gennaio 1997): 53–57. http://dx.doi.org/10.1080/0005576x.1997.11752021.

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50

"The Baptist Quarterly: Journal of the Baptist Historical Society". Baptist Quarterly 37, n. 3 (gennaio 1997): 105–7. http://dx.doi.org/10.1080/0005576x.1997.11752029.

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