Artykuły w czasopismach: „Christian Brothers”

1

Fuller, Michael. "The Brothers Karamazov as Christian Apologetic". Theology 98, nr 785 (wrzesień 1995): 344–50. http://dx.doi.org/10.1177/0040571x9509800503.

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Angelo Luciani Moa Dosi Woda. "Makna Kasih Persaudaraan Kristiani". Jurnal Riset Rumpun Agama dan Filsafat 3, nr 1 (20.03.2024): 176–95. http://dx.doi.org/10.55606/jurrafi.v3i1.2766.

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In the midst of fast-paced times and the spread of various views, it feels like people are starting to forget the meaning of Christian brotherhood. It is as if the spirit of loving our fellow brothers and sisters like the Lord Jesus loved us is fading away. Now, modern humans are more likely to be "indifferent" to other people, and feel confident in determining themselves. Is this view true? What are the causes and bad effects of this wrong attitude? Can we overcome this prolonged crisis? What steps should be taken? We learn again to understand and appreciate Christian brotherly love.

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Walsh, Lorcan. "Nationalism in the textbooks of the Christian brothers". Irish Educational Studies 6, nr 2 (styczeń 1986): 1–16. http://dx.doi.org/10.1080/0332331860060204.

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Angus, Lawrence B. "Masculinity and Women Teachers at Christian Brothers College". Organization Studies 14, nr 2 (marzec 1993): 235–60. http://dx.doi.org/10.1177/017084069301400204.

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In this paper I attempt to fill partially a gap identified by Mills (1988) who claims that, despite the emergence of a strong body of literature on organizational culture, gender has remained 'at best' a marginal theme in this literature. Draw ing upon notions of agency and structure, I report a case study of aspects of the construction of masculine subjectivities in a Catholic boys' school, and of the encounter of women teachers with its organizational culture. Such a focus is particularly revealing of the institution's gender regime. I examine gender as an aspect of background rules and hegemonic culture as they are mediated within the institutional context of the school. Finally, I consider the responses of the women to their encounter with the institution in terms of feminist possibilities for organizational reform.

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POPESCU, Leontin. "ORGAN TRANSPLANTATION IN THE CHRISTIAN MORAL EVALUATION". Icoana Credintei 9, nr 17 (24.01.2023): 58–80. http://dx.doi.org/10.26520/icoana.2023.17.9.58-80.

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Organ transplant medicine faces not only technical problems but also moral and cultural ones. Future medical science must seriously consider the possibility of creating a true culture of solidarity and of the gift that can be expressed through organ transplantation. The free and conscious act of donation and organ transplantation must continue to be of high moral value in the future: it is a heroic service in the service of life, but it is also a precious opportunity to exercise and use Christian love and compassion for one's brothers and sisters to the end, i.e. to the point of self-donation.

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Kwok, Wai Luen. "Seeking Justice in the Midst of War: The Experience of War for Chinese Christians as Revealed in The True Light Review, 1937–1941". Studies in World Christianity 24, nr 3 (grudzień 2018): 234–54. http://dx.doi.org/10.3366/swc.2018.0229.

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This paper aims to offer a critique of the traditional just war theory and pacifist claims through analysing how Chinese Christians as civilians sought a sense of justice in the midst of war through the medium of a Christian periodical. During 1937 to 1941, The True Light Review was edited and published in the isolated Shanghai International Settlement. Through a dialogue with the debate of the Niebuhr brothers on just war, I argue that the literary discourses in The True Light Review are a kind of ‘realistic ethic’ used to seek an understanding of justice in the midst of war and violence. They show us that, from a world Christianity perspective, the traditional just war and pacifism dichotomy has its limitation. They lead us to propose a new understanding of Christian justice in war.

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Tanja, Johanna M. "Brothers or Stepbrothers? Christianized Targum Manuscripts in the Sephardic Text Family". Aramaic Studies 10, nr 1 (2012): 87–103. http://dx.doi.org/10.1163/17455227-0101005.

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Half of the textual witnesses of the Sephardic text group of Targum Samuel are of Christian origin, two manuscripts and two editions. This leads to two questions: How did a typically Jewish text like the Targum end up in the accepted corpus of Christian Biblical Studies in sixteenth century Spain? And how did it function?

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Reddie, Anthony. "Interactive approaches to anti-racist Christian praxis". Handelingen: Tijdschrift voor Praktische Theologie en Religiewetenschap 50, nr 1 (28.03.2023): 57–65. http://dx.doi.org/10.54195/h.13903.

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In this essay I will be addressing the issue of how a participative model of Black Theology has been utilised in order to assist predominantly white students training for public, authorised ministry in Britain to better understand the challenges and ethical commitments to being anti-racist Christian disciples and allies alongside their black brothers and sisters in the ‘Body of Christ’.

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Zwolinski, Frank A. "The Congregation of Christian Brothers in Scotland, 1951-1983". Innes Review 49, nr 1 (czerwiec 1998): 11–40. http://dx.doi.org/10.3366/inr.1998.49.1.11.

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Keogh, Daire. "The Christian Brothers and the Second Reformation in Ireland". Éire-Ireland 40, nr 1 (2005): 42–59. http://dx.doi.org/10.1353/eir.2005.0006.

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Angus, Lawrence B. "CLASS, CATHOLICISM AND EDUCATION: THE CHRISTIAN BROTHERS IN NEWBURYPORT∗". Discourse: Studies in the Cultural Politics of Education 6, nr 1 (październik 1985): 19–36. http://dx.doi.org/10.1080/0159630850060102.

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Williams, H. H. Drake. "Living as Christ Crucified: The Cross as a Foundation for Christian Ethics in 1 Corinthians". Evangelical Quarterly 75, nr 2 (16.04.2003): 117–31. http://dx.doi.org/10.1163/27725472-07502002.

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The cross of Christ has been well recognized as providing a foundation for Christian beliefs throughout the ages. The cross is also becoming increasingly recognized as providing a general foundation for Christian ethics. This study explores the specific role that the cross plays for some of Paul’s ethical instructions within 1 Corinthians. It notes that the cross plays a recognizable role in Paul’s instruction for unity, Christian stewardship, community exclusion, civil litigation, weak and strong brothers, and the Lord’s Supper. In these exhortations, the cross is also regularly associated with ideas concerning Christian unity, self-sacrifice, and the Christian’s future hope.

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Miller, Nicholas, i Janna Quetz. "Toward an Adventist Theology of Refugees". Journal of Adventist Mission Studies 14, nr 1 (2018): 1–10. http://dx.doi.org/10.32597/jams/vol14/iss1/2/.

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"The Bible encourages God’s people to help immigrants, and does not leave it up to just the state, but says the people of God should personally help them. Whatever path is taken in the future it is important to keep in mind that Christ calls us brothers, and we too should call the sojourner within our gates brother. Immigration policy is complex, and there may be no clear guidance from God’s Word on parts of it. But whatever policies are arrived at, the Christian has a role to advocate for the creation and implementation of a humane and moral policy that respects the image of God in all people of whatever nationality, race, or religion."

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Miron, Vasile. "The Sacramental and Moral-Educational Function of the Christian Orthodox Cult". DIALOGO 1, nr 1 (30.11.2014): 89–93. http://dx.doi.org/10.51917/dialogo.2014.1.1.13.

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The Christian Orthodox Cult intervenes for our Salvation and blessing, gives us the possibility to cherish God and to offer Him our gratitude for the bounties we receive through religious services. This divine Cult helps us stay in touch with Him, deepen our faith, clean our sense, enlighten our mind, become stronger in our decision of doing good deeds and live like brothers in the spirit of the Christian love.

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Bujak, Janusz. "MISSION OF THE THESSALONIKI BROTHERS AS THE EXAMPLE OF THE INCULTURATION OF THE CHRISTIAN FAITH IN THE TEACHING OF JOHN PAUL II". Forum Teologiczne 24 (14.11.2023): 73–88. http://dx.doi.org/10.31648/ft.9460.

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The purpose of the article is to show the teaching of St. John Paul II on the Thessaloniki Brothers and their missionary ministry in the dimension of faith inculturation. Constantine (826–869) and Michael (c. 815–885), i.e. Saints Cyril and Methodius – were brothers who came from Thessaloniki, Greece, and are figures who still continue to arouse a great interest because of their contribution to the evangelization of some Slavic people and their cultural development through the creation of the alphabet, a written language in which they were able to learn about the Christian faith and the heritage of ancient Greece and Byzantium. The two Brothers are revered by both Orthodox Christians and Catholics because of their missionary ministry. It was carried out in unity with both the Patriarchate of Constantinople, which they belonged to, and Rome, as the popes gave their blessing and support to their ministry and the methods they used to preach the Gospel to the Slavs. Saint John Paul II, from the beginning of his pontificate, referred to the figures of Cyril and Methodius, emphasizing their ability to adapt their mission work to the mentality of the Slavs. He also declared them co-patrons of Europe that should breathe with „two lungs” – the western and eastern.The article is divided into three parts. In the first part, we learn about the historical background of their missionary expeditions. The second part presents the development of Cyrillo-Methodian thought in the teaching of John Paul II. The final part includes the Slavic Pope’s statements on the merits of the Holy Brothers for the spread of the Gospel among the Slavs and for the development of their culture.

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O. Althobaiti, Mohammad Abdulhadi. "The Evolution of European Fairy Tales: A Comparative Analysis of the Grimm Brothers and Hans Christian Andersen". European Scientific Journal, ESJ 19, nr 23 (31.08.2023): 43. http://dx.doi.org/10.19044/esj.2023.v19n23p43.

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This paper focuses on the contrasting characteristics of fairy tales authored by the Grimm Brothers and Hans Christian Andersen, examining the variations in themes, characters, and narrative structures. The Grimm Brothers primarily dedicated themselves to collecting and preserving traditional tales, placing great importance on authenticity and cultural heritage. In contrast, Andersen ventured into creating original stories that delved into introspection and offered social commentary. The storytelling approaches and motivations of the Grimm Brothers and Andersen diverged, yet both left indelible marks on the fairy tale genre. Through a comparative analysis of specific tales like Cinderella, The Little Mermaid, and Snow White, it becomes evident that cultural and contextual influences played a significant role in shaping these stories. The tales crafted by the Grimm Brothers often revolved around the transformative power of goodness and resilience. Their narratives emphasized the triumph of virtue and the ability of individuals to overcome adversity. These tales resonated deeply with audiences, as they drew upon traditional folklore and conveyed important moral lessons. Andersen, on the other hand, explored character development and focused on the transformative power of love. His stories often featured protagonists who underwent profound personal growth and transformation, driven by their encounters with love, friendship, and self-discovery. Andersen's works possessed a reflective and introspective quality that invited readers to ponder deeper meanings and societal implications. The Grimm Brothers' efforts to preserve traditional tales ensured the preservation of cultural heritage, while Andersen's original stories brought a fresh perspective and social commentary to the genre.

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Dorin, Rowan W. "“Once the Jews have been Expelled”: Intent and Interpretation in Late Medieval Canon Law". Law and History Review 34, nr 2 (8.03.2016): 335–62. http://dx.doi.org/10.1017/s0738248016000043.

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Sometime in early 1434, two northern Italian counts, Francesco Pico della Mirandola and his brother Giovanni, sent a letter to Pope Eugene IV (r. 1431–47). Out of concern for their subjects, who had long suffered from a shortage of credit, Francesco and Giovanni had allowed some Jews to settle in their lands and lend at interest. In addition, the brothers had rented a house to these Jews for the purpose of moneylending. At the time, the noblemen stressed, they had not believed their actions to be unlawful. They had since come to fear, however, that they had inadvertently brought automatic excommunication upon themselves by violating the provisions of Usurarum voraginem, a decree first issued at the Second Council of Lyon in 1274 that called on secular and religious authorities to refuse lodging to foreign usurers and, in addition, to expel such usurers from their lands. The brothers' uncertainty, the petition noted, reflected the varied opinions of contemporary jurists (presumably those at Bologna, a mere 60 kilometers away), who disagreed on whether the decree was to be understood in reference to Jewish as well as Christian moneylenders. Deciding to err on the side of caution, the brothers petitioned the Holy Father to grant them absolution, if they had indeed incurred ecclesiastical censure through their actions. In addition, they asked to be granted a dispensation allowing the Jews to remain in their lands, so as to spare their subjects from even greater economic misfortune.

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O’Banion, Patrick J. "“They will know our hearts”: Practicing the Art of Dissimulation on the Islamic Periphery". Journal of Early Modern History 20, nr 2 (19.02.2016): 193–217. http://dx.doi.org/10.1163/15700658-12342497.

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From the early sixteenth century, religious and legal authorities provided Spanish crypto-Muslims with guidelines for practicing taqiyya, the Islamic art of dissimulation. As theory collided with local realities, however, local actors innovated practice in the face of the continued divergence between an internal desire to practice Islam and external pressures to conform to Christianity. This article explores these tensions by analyzing the posthumous endowments of two wealthy Morisco brothers from the Castilian town of Deza who succeeded in convincing both Christian neighbors and the Inquisition of their sincere conversion to Christianity. The town’s Morisco community, however, viewed the brothers’ bequests as secret acts of Islamic charity. Such perceived efforts to enact taqiyya not only eroded Christian confidence that true converts could be discerned from false ones but also threatened to destabilize the Moriscos’ own religious identity and their relationship to both Christianity and Islam.

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Danilović, Aleksandar. "Faith in ressurrection of the dead and creatio ex nihilo in 2 Macc 7". Sabornost, nr 14 (2020): 39–54. http://dx.doi.org/10.5937/sabornost2014039d.

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The narrative of the martyrdom of a mother and seven brothers has had an enormous impact on the history of both Church and Synagogue. The cult of the Maccabean martyrs began to develop very early, so that in the fourth century at the latest, they were celebrated among the Christians. The story about them is to be found in the seventh chapter of the Second Book of Maccabees. Its canonical status has become the subject of debate in the last few centuries, both among the Orthodox and other Christians. The Synagogue rejected this book in its entirety, although it contains the oldest recorded testimony about the celebration of Hanukkah, one of the most important Jewish holidays today. However, the story of the mother and brothers remained preserved in Talmud in a certain form. Apart from the story of martyrdom, the seventh chapter hides one of the oldest, and certainly one of the most vivid descriptions of the early faith in the resurrection from the dead. In addition, the seventh chapter reveals the oldest explicitly expressed faith in God, who is the absolute Creator and who creates the world out of nothing. This idea will later become one of the central motives of Christian and Jewish cosmology.

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Massam, Katharine, i B. M. Coldrey. "The Scheme: The Christian Brothers and Childcare in Western Australia". British Journal of Educational Studies 43, nr 4 (grudzień 1995): 476. http://dx.doi.org/10.2307/3121821.

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Baumert, Susan W. "Instruments of Change: The Christian Brothers’ Catechetical Texts, 1943–1969". U.S. Catholic Historian 32, nr 4 (2014): 55–76. http://dx.doi.org/10.1353/cht.2014.0025.

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Vincent J. McNally. "Edmund Rice and the First Christian Brothers (review)". Catholic Historical Review 96, nr 3 (2010): 591–93. http://dx.doi.org/10.1353/cat.0.0737.

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Zaen Musyrifin i Suwari Amalia. "Konseling Agamawan Masa Depan (Studi Layanan Konseling pada Santri dan Frater)". Bulletin of Counseling and Psychotherapy 4, nr 3 (1.11.2022): 497–506. http://dx.doi.org/10.51214/bocp.v4i3.216.

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Humans are religious creatures and certainly cannot be separated from religious problems. In this study, the author divides people into two categories, namely someone who is taking religious education as a candidate for a religious leader and someone who does not get an education to become a candidate for a religious leader. In general, people who are pursuing religious education as candidates for religious leaders should be free from religious problems. However, the students and brothers still have various religious, personal, social, study and career problems. This is an interesting thing to research. Thus, the research question posed in this study is What are the problems faced by Santri and Brothers as Candidates for Religious Leaders? And what is the strategy for counseling services for students and brothers as Candidates for Religious Leaders? This study uses a qualitative research approach with research subjects, namely 2 representatives from Islamic Education Institutions and 2 representatives from Christian Education Institutions. The results showed that the Santri and Brothers had various problems, but they were required to solve the problems before guiding the people.

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Im, Minkyun. "Theological Study on the Relationship between God’s Providence and Man’s Freedom in the Brothers Karamazov." Korean Society of Culture and Convergence 44, nr 12 (31.12.2022): 693–705. http://dx.doi.org/10.33645/cnc.2022.12.44.12.693.

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This article examines the relationship between God’s providence and man’s freedom in relation to the problem of suffering in the Brothers Karamazov. Ivan condemns the Christian interpretation of suffering as an instrument for the fulfillment of divine providence. He further argues that man can resolve the problem of suffering from its fundamental perspective, while there truly exists the limitation. In contrast, Alyosha, Ivan’s brother, emphasizes the concept of God’s providence based on an unconditional love of Jesus Christ for mankind, who practiced the value of the silence of love by kissing the Grand Inquisitor who had cursed him. And the hope of eschatological salvation in the resurrection of Jesus Christ makes man embrace the suffering that can be overcome through the practice of love. Therefore, the importance of man’s freedom of cooperation for salvation in accordance with the providence of God could be found.

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Namli, Elena. "The Brothers Karamazov and the theology of suffering". Studies in East European Thought 74, nr 1 (17.01.2022): 19–36. http://dx.doi.org/10.1007/s11212-021-09454-x.

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AbstractThis article offers a reflection upon The Brothers Karamazov, interpreted as a theological and philosophical contribution to the debate over humanity’s practical relationship to suffering and vulnerability. The relationship is practical insofar as the questions with which Dostoevsky struggles all relate to human agency: How should we live in the continual presence of suffering? The article reconstructs a theology of suffering in The Brothers Karamazov as a form of anti-theodicy. Further, the theology of suffering in The Brothers Karamazov is counterposed to Leo Tolstoy’s novella Hadji Murat. How does Dostoevsky’s “theology of suffering” fare in a comparison with one of the most perceptive portraits of power and powerlessness in world literature? In the proposed reading of the story, the elderly Tolstoy seeks to challenge the Christian theology that views responsibility for suffering and injustice primarily as an individual struggle with the metaphysical conditions of existence.

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Shibar, Arinaitwe, Gwokyalya Edith Baagala, Ainembabazi Earnest, Lucy Aja i Justine Tumuhairwe. "Church Financial Demands and Christian Church Attendance in Kyeizooba Sub County, Bushenyi District of Uganda". INOSR ARTS AND HUMANITIES 10, nr 1 (29.05.2024): 25–29. http://dx.doi.org/10.59298/inosrah/2024/101.2529.

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Church financial demands has led to lack of trust among church leaders and their believers due to frequency of the financial demands from church members without accountability to the members. This has brought lack of trust among church leaders by followers hence reducing attendance of Christians in church and occasioned the creation of different churches by the members due to mistrust between each other. In the light of the above observations, the study calls for Church preachers to explicitly explain God’s word and bring their worshippers to knowledge of God. The church should start self-sustaining projects like rearing cattle, chicken and other agricultural projects so that its treasury can be increased. There is need for churches to form worship memberships’ care team that review the attendance of their worshipers. Finally, there is need for leaders of the church to constantly visit the homes of their Christian brothers, pray for them so that their investments can be blessed by God. Keywords: Christian church, Church financial demands, Membership, Religious market, Worshippers

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Wolffe, John. "The Evangelical Alliance in the 1840s: An Attempt to Institutionalise Christian Unity". Studies in Church History 23 (1986): 333–46. http://dx.doi.org/10.1017/s0424208400010688.

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in 1844 Baptist Wriothesley Noel, minister of the Anglican proprietary chapel of St. John’s Bedford Row since 1827, published a book of verse, with a piece on ‘Schism’ containing the following stanzas: For man-made discipline let bigots fightCanons and rules old fathers have approved;By us may those whose faith and life are right,Be owned as brothers and as brothers loved.All true believers are the ransomed church,Children of God by Jesus owned and loved;And in the day when God the heart shall searchWill they who part them be schismatics proved.In the 1820s Noel had been an enthusiastic sympathiser with the pan-evangelicalism then prevalent in London and had remained loyal to these views during the period of stormier relations between Church and Dissent in the 1830s. In the slightly calmer waters of the 1840s Noel’s sentiments again came to represent the views of a small number of Anglican Evangelicals and a rather larger proportion of moderate Dissenters whose efforts to promote Christian unity were to culminate in the formation of the Evangelical Alliance in 1846.

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Stawoska-Jundziłł, Bożena. "Rodzina a wiara w Passio ss. Perpetuae et Felicitatis". Vox Patrum 67 (16.12.2018): 555–72. http://dx.doi.org/10.31743/vp.3415.

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This article concerns about family thread in description of Perpetuae’s martyrdom in 3rd century Carthage. It describes Perpetuae’s family structure, family form upper strata of Roman Africa society, but not from aristocracy. The main function has father but almost equal in prestige is his daughter – Perpetua. Her husband was not mention text did not mention, except from the fact of being a father. Similar faint role have two living brothers. Story focus more on the youngest dead brother, that died in torment from deceased. Author suggest that Perpetua form unknown reason have advantage in prestige above her pagan father, implements, from her martyrdom, plan for salvation all of her family. This “altruistic” plan is to shorten posthumous torments for not baptise brother and to end members of family dilemma, torn between new religion and tradition. It makes Perpetua, a heroic person, that sacrifice upbringing of her child for the sake of rest family. This text’s meaning is rather exceptional for the early Christian literature and it definitely exclude authorship from Tertullian because of his view on women.

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Katz, David S. "The Abendana Brothers and the Christian Hebraists of Seventeenth-Century England". Journal of Ecclesiastical History 40, nr 1 (styczeń 1989): 28–52. http://dx.doi.org/10.1017/s0022046900035417.

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One of the most striking features of the first decades of open Jewish resettlement in England is the speed with which Jews managed to integrate themselves into so many different spheres of English life. From the first appointment of a Jew as a broker on the Exchange in 1657 to the first Jewish knighthood in 1700, the story is one of a dramatic rise in the acquisition of rights, privileges and special consideration. So, too, had Jews long been a part of English intellectual and academic life, but before Cromwell's tacit permission of Jewish residence in 1656 only Jewish converts to Christianity dared to make their appearance at English universities. This pattern was broken with the Abendana brothers, Jacob (d. 1685) and Isaac (d. 1699), Hebrew scholars and bibliophiles who came to London from Holland after the Restoration. Jacob Abendana, in the last four years of his life, was rabbi of the Sephardic community in London; Isaac, from at least 1663, taught Hebrew at Oxford and Cambridge. Both men were very much in demand by English scholars, who turned to them to solve Hebraic problems of various kinds and to procure Hebrew books for themselves and for university libraries. Both brothers worked on the first translations of the Mishnah into European languages and thus helped make available to Christian scholars this central core of the Talmud, the Jewish ‘oral’ law. Finally, it was Isaac Abendana who invented the Oxford diary and thereby made a permanent mark on the social habits of the university in which he laboured.

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Loosley, Emma. "Brothers and brotherhoods: Reflections on christian and Islamic views of monasticism". International journal for the Study of the Christian Church 7, nr 3 (sierpień 2007): 228–39. http://dx.doi.org/10.1080/14742250701535440.

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Coldrey, Barry. "The social classes attending Christian brothers schools in the nineteenth century". British Journal of Educational Studies 38, nr 1 (luty 1990): 63–79. http://dx.doi.org/10.1080/00071005.1990.9973835.

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Brynov, Vitalii. "Socio-Political Ethics of Reinhold Niebuhr’s Christian Realism". Theological Reflections: Eastern European Journal of Theology 19, nr 1 (27.05.2021): 270–71. http://dx.doi.org/10.29357/2521-179x.2021.v19.1.23.

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Brynov, Vitaliy. “Socio-political Ethics of Reinhold Niebuhr’s Christian Realism.” Thesis for the degree of candidate of philosophy – 09.00.14 (041 – Theology). The thesis is devoted to the complex analysis of social and political ethics in the Christianrealism of Reinhold Niebuhr. Niebuhr’s Christian realism is considered a return to Christian evangelical values in the socio-political space and a demonstration of Christianity’s ability to answer the complex questions of the contemporary world. The main characteristics of Christian realism are practicality and pragmatism, orientation on biblical ethics, as well as honesty and openness in recognizing human limitations. In the Ukrainian academic space, there are no studies of the phenomenon of Christian realism, no studies of the works of the brothers Reinhold Niebuhr and Helmut Richard Niebuhr, and there are no works of these authors translated into Ukrainian. Therefore, the research aims to overcome this drawback, and it focuses on Reinhold Niebuhr’s activities, social and political concepts, and the practical usage of the Christian realism ideas in Ukrainian society in the early XXI century.

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Bockwoldt, Gerd. "Das Bild des Juden in den Märchen der Brüder Grimm". Zeitschrift für Religions- und Geistesgeschichte 63, nr 3 (2011): 234–49. http://dx.doi.org/10.1163/157007311796534001.

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AbstractThis article analyzes whether anti-Judaism, which was widespread during the German Romantic period and which was evident in organizations such as the "Christlich deutsche Tischgesellschaft" (a German Christian Society), and here especially in Achim von Arnim, also included the Brothers Grimm. One could conclude so when considering mainly the publishing history of their collection of fairy tales, which since its third edition (1837) has been appended. The same was already true for the previously published selection of tales for children (1825). However, a closer look reveals the stylistic nature of these appendixes, which provided a linguistic characterization for the tales' character types (Jew, farmer, soldier, etc.). The actual problem that the Brothers Grimm – especially Wilhelm Grimm – did not recognize and/or ignored is evident in the breaches of law as depicted in the fairy tales "Der gute Handel" and "Der Jude im Dorn." Thus, while one cannot accuse the Brothers Grimm of clear-cut anti-Judaism, one can fault them for their careless handling of problematic texts, which still causes irritation today.

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Rzhevsky, Nicholas. "Dostoevsky, Filaret, and The Principles of Christian Teaching". Dostoevsky Journal 18, nr 1 (3.01.2017): 1–18. http://dx.doi.org/10.1163/23752122-01801001.

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The influence of a fundamental text and its author on Dostoevsky has been neglected in Dostoevsky scholarship. The text in question is Metropolitan Filaret’s (secular name Vasily Drozdov) catechism, Haчaтки xpиcтиaнcкoгo учeния [Principles of Christian Teaching]. Filaret was a leading religious presence on Dostoevsky’s cultural horizon throughout his life and the catechism, along with the Russian version of the New Testament Filaret helped translate, goes to the heart of the central religious issues Dostoevsky integrated into his fiction. Dostoevsky’s remark about the stench of Filaret’s corpse included in the notes to the Brothers Karamazov suggests the writer’s crucial themes of faith and disbelief played out in Zossima’s death as well as the issues of miracles, mystery, and authority to which he invites his readers.

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Salakory, Revaldo Pravasta Julian Mb, Izak Yohan Matriks Lattu i Rama Tulus Pilakoannu. "Teong Negeri: Sentralitas Folklore Nama Lokal Komunitas dalam Jejaring Sosio-Kultural Islam Kristen di Maluku". Jurnal Antropologi: Isu-Isu Sosial Budaya 22, nr 1 (31.05.2020): 70. http://dx.doi.org/10.25077/jantro.v22.n1.p70-80.2020.

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This article analysis about Teong Negeri has folklore centrality of community local name of Muslim-Christian socio-cultural network in Maluku. This study is qualitative research. Data were collected through interviews, documentary studies an observation. Methods analysis employed was descriptive qualitative. In the folklore of the village Wassu of Erihatu Samasuru (Christian), it has pela of the village of Haya Nakajarimau (Muslim) which means leader (older brother) for his three brothers, the village of Hatu Silalou (Christian) and the village of Tehua Lounusa Amalatu (Muslim). Communal narratives bind and become a link to give spirit to identity because society listens to local stories about Teong Negeri that have strong meanings, believing in each other. The four villages, in central Maluku, which are Wassu, Haya, Hatu, and Tehua, use the Teong Negeri symbol as an identity to maintain relations of kinship bond. The network that was built was challenged when the religious communal conflict happened, but the spirit towards the culture was always unheld. Teong Negeri became a symbol of central identity towards the traditional village that was able to regulate the socio-cultural system of every village in Maluku. not only for every community that has a bond of brotherhood or ethnicity. However, it becomes a universal symbol when, as a socio-cultural capital that is able to bridge the community from outside (buton migrants) based on cross-generation dialogue carried out by early generations of indigenous Maluku people with Buton migrants (migrants) in Maluku in order to have knowledge about the relationship harmonious.

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Chang,Hun-Tae. "The Political Activity of Egypt Muslim Brothers and Perspective of Christian Mission". Korea Reformed Theology 34, nr ll (maj 2012): 99–131. http://dx.doi.org/10.34271/krts.2012.34..99.

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Adams, Everett Joseph, Charles Salina i Joanie Eppinga. "An Examination of Servant-Leadership Characteristics Displayed by Edmund Rice Christian Brothers". International Journal of Servant-Leadership 10, nr 1 (1.01.2014): 151–75. http://dx.doi.org/10.33972/ijsl.116.

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Gavrilova, Svetlana. "Giorgia Meloni — the New Prime Minister of Italy: “a Woman, a Christian, an Italian”". ISTORIYA 14, nr 4 (126) (2023): 0. http://dx.doi.org/10.18254/s207987840025946-9.

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Giorgia Meloni, the leader of the right-wing Brothers of Italy party, who was elected as Prime Minister of Italy in September 2022, has already made history by becoming the first woman in this post and the first representative of a political force in the entire post-war history of the country, which many in Italy call the “heiress of neo-fascism”, who took the highest political position in The Republic. Being in big politics for quite a long time, Giorgia Meloni remained aloof from the highest echelons of power, her party in recent years has been in fierce opposition to the current cabinets, so for the Italian electorate tired of the “traditional” political forces, her figure has become the most preferred against the background of total disappointment with the actions of the country's political leadership. Classic populist political technologies used by the center-right coalition, which included the Brothers of Italy party before the parliamentary elections of 2022 in Italy, they had tremendous success and brought Giorgia Meloni to the prime minister's chair a right-wing politician, a populist who once admired Benito Mussolini.

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Shrayer, Maxim D. "Dostoevskii, the Jewish Question, and The Brothers Karamazov". Slavic Review 61, nr 2 (2002): 273–91. http://dx.doi.org/10.2307/2697118.

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In this article, Maxim D. Shrayer offers a new perspective on Fedor Dostoevskii’s writings about the Jews. Following a trajectory initiated by Vladimir Solov'ev and Leonid Grossman, Shrayer argues that for Dostoevskii the Jewish question is primarily religious, rather than social or ethnic. Through close textual analysis, but also by placing the controversial blood libel episode from The Brothers Karamazov in the larger context of Dostoevskii’s fictional and discursive works, Shrayer links the anti-Semitic charges of ritual murder and host profanation with the story of Captain Snegirev and his son Iliusha. In the story of the Snegirevs, Shrayer identifies Dostoevskii’s keen understanding of (religious) intolerance and scapegoating. Shrayer demonstrates that the conclusion of The Brothers Karamazov (Iliusha Snegirev’s funeral) recalls “The Funeral of ‘The Universal Man’” from the March 1877 issue of The Diary of a Writer and thus points to Dostoevskii’s view of the Christian-Judaic reconciliation.

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Mounstephen, Philip. "Persecution: Ancient Scourge, Modern Crisis". Ecclesiastical Law Journal 24, nr 2 (29.04.2022): 233–38. http://dx.doi.org/10.1017/s0956618x22000059.

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Freedom of Religion or Belief (or FoRB), the abuse or loss of which leads to persecution, is both an ancient scourge, and also a profoundly serious modern crisis. It is right that we concern ourselves with the egregious persecution so many of our Christian brothers and sisters the world over experience: and out of love for our neighbour, and respect for the common good, we must extend that concern to all who, in this world today, are discriminated against, marginalised, beaten, threatened, tortured and killed simply because they believe something different from the majority around them. To espouse such a cause is profoundly appropriate for any Christian seeking to engage with integrity in public life today.

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Heath, Jane. "The Righteous Gentile Interjects (James 2:18-19 and Romans 2:14-15)". Novum Testamentum 55, nr 3 (2013): 272–95. http://dx.doi.org/10.1163/15685365-12341425.

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Abstract Jas 2:18-19 is at the heart of James’ famous (or, to some, infamous) argument about faith and works, but it defies definitive interpretation due to combined difficulties in punctuation and in tracing the literary continuity in James’ argument. This essay approaches the problematic passage in the context of James’ literary intertextuality with Paul. It suggests that the enigmatic objector in James is one of Paul’s righteous gentiles (Rom 2:14-15), who lumps James and his Jewish Christian ‘brothers’ together in charging them with hypocrisy (cf. Rom 2:17-23). James artfully gives this gentile Christian voice to strengthen his own argument, for an audience already alerted to his rich intertextuality with Paul.

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Gluchman, Vasil. "The literary works as a code of ethics in Great Moravia". Ethics & Bioethics 9, nr 3-4 (1.12.2019): 106–18. http://dx.doi.org/10.2478/ebce-2019-0017.

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Abstract The author studies selected fundamental literary records from Great Moravia of the 9th century (The rules of the holy fathers [Zapovědi svatych otcov], Judicial law for laymen [Zakon sudnyj ljudem], Nomocanon [Nomokanon], Adhortation to rulers [Vladykam zemle Božie slovo velit]) presumably compiled, translated or created by Constantine (Cyril) and Methodius, the Thessaloniki brothers. In the context of defining early and medieval Christian ethics, the author concluded that the texts in question contain elements of the Christian code of ethics, by means of which Constantine (Cyril) and Methodius, following the model of the Byzantine Emperors Leo III and Constantine V, wished to form the social morality of Great Moravia. Based on this, the author holds the opinion that the history of Christian ethics in Moravia, Slovakia and Bohemia goes as far back as the activities of Constantine (Cyril) and Methodius and the period of Great Moravia.

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Morgan, Phillip. "CERTAINTY IN VICARIOUS LIABILITY: A QUEST FOR A CHIMAERA?" Cambridge Law Journal 75, nr 2 (lipiec 2016): 202–5. http://dx.doi.org/10.1017/s000819731600043x.

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COX v Ministry of Justice [2016] UKSC 10; [2016] 2 W.L.R. 806, and Mohamud v Wm Morrison Supermarkets plc. [2016] UKSC 11; [2016] 2 W.L.R. 821 expand the reach of vicarious liability. In Various Claimants v Institute of the Brothers of the Christian Schools [2012] UKSC 56; [2013] 2 A.C. 1 (“CCWS”), Lord Phillips had declared vicarious liability “is on the move”. Lord Reed stated in Cox “it has not yet come to a stop”.

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Kaczmarek, Sylwia. "Jak mówić o Chrystusie, by rosła wspólnota? Chryzostomowa egzegeza Dz 2, 37-47 w 7. Homilii na Dzieje Apostolskie". Vox Patrum 57 (15.06.2012): 225–45. http://dx.doi.org/10.31743/vp.4129.

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Chrysostom`s Homilies on the Acts of the Apostles bring a vision for the Church that induced some scholars to think of his communist ideology. Other underline his pure stoic principles. Is it really so? The analysis of Homily 7, in which Saint John Chrysostom speaks about the Christian community in Jerusalem, shows that there is something more than the only economy that leads people to become brothers. There is something more than the only perfection of virtues that one should desire. There is also something more than the only demagogic influence of preacher that create the Christian community from the sinners who have crucified Christ. People have their role to play, but there is also someone else who makes the community grow.

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McLaughlin, Denis. "The Irish Christian Brothers and the National Board of Education: Challenging the Myths". History of Education 37, nr 1 (styczeń 2008): 43–70. http://dx.doi.org/10.1080/00467600701430079.

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Coldrey, Barry. "‘A most unenviable reputation’: the Christian Brothers and school discipline over two centuries". History of Education 21, nr 3 (wrzesień 1992): 277–89. http://dx.doi.org/10.1080/0046760920210303.

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Flath, Carol A. "The Passion of Dmitrii Karamazov". Slavic Review 58, nr 3 (1999): 584–99. http://dx.doi.org/10.2307/2697569.

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What is the word of Christ without an example?—Zosima, PSS, 14:267Do not believe the empty and mendacious crowd, Forget your doubts…—Dmitrii, via Nekrasov, PSS, 14:96In Brat'ia Karamazovy (The brothers Karamazov), Fedor Dostoevskii suggests the impossibility of earthly justice but compensates for this harsh truth through a vision of transcendent joy. His message of Christian belief, inexpressible in the indicative, infuses every word of the novel on a poetic level and becomes manifest in the unfolding of the plot.

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Phillips, Victoria. "“Velvet Steel” Ministers for God and America: Eleanor Lansing Dulles and the Nineteenth-Century Legacy of Christianity and Nationalism". Religions 13, nr 7 (29.06.2022): 606. http://dx.doi.org/10.3390/rel13070606.

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The political impact of Dr. Eleanor Lansing Dulles has not been assessed in her capacity as a power broker who brought her theological understandings to Cold War United States policy. The deep influence of both her brothers—Allen, Director of the Central Intelligence Agency, and John Foster, Secretary of State under Dwight D. Eisenhower—on global affairs and diplomacy has been the topic of myriad studies. Works draw extensively on family biography, noting that both “nature and nurture” brought religion to US foreign policy. Including Dr. Dulles in the analysis provides nuance and complexity to definitions of Christian nationalism and underscores the legacy of both missionaries and religious thought in US foreign relations during the early Cold War. Contextualizing religiosity through a study of gender and the Dulles family legacy of female missionaries into the Cold War narrative builds upon the existing literature of the Dulles family, religion, and Cold War diplomacy to challenge concepts such as Christian internationalism, Christian nationalism, and Left–Right binaries. Diplomacy is revealed as her form of Christian missionary work in the secular sphere. Eleanor Lansing Dulles became a missionary not for a religion, but for a nation.

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Besschetnova, Elena V. "The Idea of the Church as the Best Social Structure: F.M. Dostoevsky and V.S. Soloviev". RUDN Journal of Philosophy 25, nr 1 (15.12.2021): 34–43. http://dx.doi.org/10.22363/2313-2302-2021-25-1-34-43.

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The article presents the reconstruction of the views of F.M. Dostoevsky and Vl.S. Solovyov on the nature of relations between church and state. A line of mutual influence of thinkers in the context of the perception of Christian truth is drawn. It is shown that Dostoevsky was impressed by a series of lectures by Solovyov's "Readings on God-manhood" and adopted from them the idea of the possibility of religious and moral improvement not only of an individual, but of society as a whole. The article shows that not without the Solovyov's influence Dostoevsky arrives at the Slavophil idea of sobornost and the impossibility of salvation outside of church communion, while speaking of the Church as an ecclesia, that is, an assembly of believers. The author of the article shows that the sophistic and mystical moments in the novel "The Brothers Karamazov" appear under direct influence on Dostoevsky's "Readings on God-manhood" and a joint trip of thinkers to the Optina Pustyn monastery. It is also noted that in the novel "The Brothers Karamazov" the idea was expressed about the gradual growth of the state into the truth of the Church. Solovyov continued this line within the framework of his project of free theocracy in the 1880s, developing the thought of F.M. Dostoevsky - about the Church as the best social order. At the same time, the article shows the principled position of both thinkers on opposing the ideal of socialism and the idea of the Christian community, within which the term "Russian socialism", formulated in the "Diary of a writer". The author shows that Solovyov in his work "Three speeches in memory of Dostoevsky" was the first to explain the term "Russian socialism" precisely through the concept of the Christian community.

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Holland, Kate. "Novelizing Religious Experience: The Generic Landscape of The Brothers Karamazov". Slavic Review 66, nr 1 (2007): 63–81. http://dx.doi.org/10.2307/20060147.

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In this article, Kate Holland examines the significance of Christian legend in The Brothers Karamazov. Arguing that the novel's main creative mission was the reincorporation of religious experience into the novelistic form, Holland explores how Fedor Dostoevskii integrates the worldviews of hagiography, apocrypha, and folk legend into the novel through the generic identities of the Karamazov brothers. Similarities and differences on die level of character are expressed in the conflict between genres, leading to an examination of the novel's own generic assumptions, and a genre memory of its roots within medieval religious and vernacular works. Holland locates this interest within the critical and theoretical debates on the nature of the novel taking place in Russian academic and critical circles as Dostoevskii was writing the novel. The heterogeneous nature of the religious worldviews modeled by Dostoevskii subverts the conventional view of the novel as an expression of Orthodoxy and constitutes a radical experiment in novelistic form.

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