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Artykuły w czasopismach na temat "Christian pacifist groups"
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Niarchos, Georgios. "The Effect of the Bulgarian Occupation on the Muslim Minority in Western Thrace". East Central Europe 41, nr 2-3 (3.12.2014): 330–58. http://dx.doi.org/10.1163/18763308-04103008.
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The Axis campaign in the Balkans resulted in the occupation of Greece (1941–1944) by German, Italian, and Bulgarian forces. During the occupation, a number of ethnic groups raised secessionist demands and aligned themselves with those, who they thought, would better serve their aspirations for greater autonomy. The Muslim minority of Western Thrace stands in sharp contrast to this paradigm, as despite its numerical strength and its proximity with the Turkish “motherland,” as well as its segregation from the Christian majority and the state authorities, it made no organized attempt to secede and followed a pacifist policy. The events of the Axis occupation of Greece have attracted a great deal of academic attention in recent years. The Muslim minority of Thrace by comparison has been the subject of less systematic investigation. In particular, its involvement in these turbulent events has been almost completely neglected by the literature. The present paper seeks to address this gap through the examination of the effect of the Bulgarian occupation on the Muslim population.
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Penner, Peter. "Attitudes toward War and Peace in the Ukrainian Evangelical Context". Religions 15, nr 1 (22.12.2023): 24. http://dx.doi.org/10.3390/rel15010024.
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This article employs the LIM method, complemented by publications and interviews conducted during the ongoing war in Ukraine, to explore the shifts in attitudes toward war and peace within Ukrainian evangelical communities. This shift involves a transition from a pacifist mindset previously predominant among Ukrainian evangelicals to questions about their responsibility and involvement in Ukraine’s state and society amid the war that Russia has launched against Ukraine. Interviews with leaders and active church members hint at a possible alignment with Stassen’s alternative model of transformative initiatives that might provide potential guidance. While reconciliation initiatives amid the ongoing war may be premature, the article highlights the role of Christian communities in transformative peacebuilding within Ukraine. It is necessary to address tensions within Ukraine. This also entails aiding war-affected individuals, ensuring care for soldiers and civilians, and confronting power abuse and corruption. Ukraine’s unity, freedom, peace, and reconciliation must include diverse political and social groups. The article recommends that Ukrainian evangelicals embrace a contextual public theology that advocates for peace, justice, and reconciliation. Ukrainian evangelicals, while supporting soldiers engaged in active combat against Russian invaders, are also contemplating strategies for active participation in peacebuilding and post-war reconstruction.
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Willoughby, Jay. "Martyrs". American Journal of Islam and Society 21, nr 1 (1.01.2004): 133–35. http://dx.doi.org/10.35632/ajis.v21i1.1826.
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Davis seeks to present a balanced view of terrorism vs. martyrdom, moderatevs. radical, the Muslim world vs. the West, and why 9/11 happened.The author is deputy foreign editor at Knight Ridder newspapers and is aregular contributor to her company’s 32 newspapers.In chapter 1, “A Minister’s Question,” Davis, an African-Americanpracticing Christian, wonders why African-Americans mainly have chosennon-violence, while the self-professed Muslims held responsible for 9/11chose violence. As both groups ground their struggle for justice in theirrespective religions, this gives rise to a paradox: Can God provide “superior”and “inferior” revelations? Muslims are told to “fight injustice” (e.g.,8:39, 22:39), while Christians are called upon to “turn the other cheek”(Matthew 5:39). Matthew 10:34-37, about Jesus “bringing a sword” is alsoinstructive. Moreover, if “Jesus Christ [is] the same yesterday, and today,and forever” (Hebrews 13:8) and Jesus is God, what is one to make of theOld Testament’s record of divinely sanctioned slaughter?She defines martyr according to the religion’s general view(Christianity: “generally a pacifist who suffers and dies but not kill” [p. 8];Islam: “everyone who dies in the midst of battle defending his homelandor fighting evil” [p. 9]), but does not define militant, extremist, terrorist,or moderate – a curious omission, since there are no agreed-upon meaningsfor them.Chapter 2, “The Innocents,” discusses the deaths of Palestinian andIsraeli children, how both sides exploit their martyrs (“anyone who diesin the midst of battle” [p. 27]), and mutual charges of deliberate childendangerment. She interviews parents and surviving siblings, and statesthat this has become a vicious circle of revenge, and relates the variouspsychological impacts as charges of western indifference to Palestiniandeaths, and Israel’s continued defiance of UN resolutions.Chapter 3, “The Child as Soldier-Martyr,” opens with her visit to Iran’sMartyrs Museum. She wonders if Iran might turn this “ultimate” weaponon itself as “stridently” conservative mullahs and the “freedom-hungry andangry” youths move closer to violence. After explaining Shi’ism’s originsand key events, she mentions the martyrdom of a 12-year-old boy who ...
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Chao, David C. "Evangelical or Mainline? Doctrinal Similarity and Difference in Asian American Christianity: Sketching a Social-Practical Theory of Christian Doctrine". Theology Today 80, nr 1 (28.03.2023): 54–73. http://dx.doi.org/10.1177/00405736221150397.
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This article takes Asian American Christianity to be an analytically productive religion for advancing a theory of Christian doctrine. This is in large part due to the trans-Pacific character of Asian Americans Christians who, by virtue of their racialization, make explicit the different social circumstances—from Anglo-European Christians—as well as shared ends in which Christian doctrinal commitments operate. Asian American Christians problematize the conventional wisdom assumed in the academic and public discourses concerning Christianity in the US. One of the primary set of categories in the discourses about Christianity in the US is the theological difference between evangelical and mainline Protestants. Moreover, these theological and doctrinal categories are taken to describe and define these two social groups of Christians. By centering empirical studies of Asian American Christian faith and practice, this article claims that doctrinal similarity and doctrinal difference, such as that between evangelical and mainline Protestants, do not simply explain social group similarity or difference as assumed by conventional wisdom. Instead, these Asian American case studies point to the need for a new theory of Christian doctrine that can explain the normative significance of doctrinal similarity and difference in terms of the uses of doctrine.
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Racine, Karen. "Alberto Masferrer and the Vital Minimum: The Life and Thought of a Salvadoran Journalist, 1868-1932". Americas 54, nr 2 (październik 1997): 209–37. http://dx.doi.org/10.2307/1007742.
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The events of Alberto Masferrer's life and the parallel evolution of his social thought reveal much about the broader forces which shaped El Salvador and Central America during his generation. His lifetime brackets the consolidation of the Salvadoran state and the formation of modern social groups. Alberto Masferrer was born in 1868, the age of the Liberal presidents' ascendence throughout Central America; he died in 1932 as Depression-era dictators assumed power throughout that same region. In fact, 1932 is a watershed year in Central American history. With Agustín Farabundo Martí's failed Communist uprising in El Salvador and the murder of Augusto Cesar Sandino in Nicaragua, the early 1930s brought a decisive end to the possibility for Masferrer's idealized type of elite-led reform and instead turned opponents toward ideologically-motivated popular revolt. Alberto Masferrer, like most intellectuals, struggled with ideas and power. He realized that the liberal reforms of the late nineteenth century Presidents not only had failed to improve the material and moral condition of the majority of his countrymen, but actually had degraded them. Though Masferrer's admiring biographer Matilde Elena López observed that “[t]he reality of man exploited by an unjust society is the central idea of his life,” it remains no easy task to categorize the cranky journalist's thought for, indeed, he does not fit neatly into any single ideology. Masferrer the humanist gave primary importance to the betterment of social and economic conditions for those living on the material plane, while Masferrer as a Christian stressed the otherworldly values of humility, hard work, patience and charity. Masferrer the communist called for a return to the ejidal landholding system of the traditional Indian communities and a guaranteed standard of living for all Salvadorans, but Masferrer the corporatist recognized the existence of a natural state of hierarchy and felt that harmony would prevail if each remained true to his pre-ordained vocation. Masferrer the aesthetic arielista venerated language and culture, but Masferrer the criollista could not be restrained to the world of pure art and consistently returned to earth to criticize uneven social conditions. Masferrer the hispano-falangist idealized a strong and vigorous nation, yet Masferrer the pacifist abhorred violence and aggressiveness.
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Stoneman, Timothy H. B. "Preparing the Soil for Global Revival: Station HCJB's Radio Circle, 1949–59". Church History 76, nr 1 (marzec 2007): 114–55. http://dx.doi.org/10.1017/s000964070010143x.
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The second half of the twentieth century witnessed a fundamental shift in the character of the Christian religion—namely, a massive expansion and shift of its center of gravity southward. During this period, Christianity experienced a transformation from a predominantly Western religion to a world religion largely defined by non-Western adherents in Africa, Asia, and Latin America. From 1970 to 2005, the size of the Southern Church increased two and a half times to over 1.25 billion members. By the early twenty-first century, 60 percent of all professing Christians lived in the global South and East. The most dynamic source of church growth during this period was Independent (evangelical or Pentecostal) Protestant groups, which increased at nearly twice the rate of other Christian affiliations. The spread of evangelical Protestantism represents a truly global phenomenon and has included large populations in East and Southeast Asia, the South Pacific, sub-Saharan Africa, and the Americas.
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Brison, Karen J. "Kingdom Culture?" Social Sciences and Missions 30, nr 1-2 (2017): 143–62. http://dx.doi.org/10.1163/18748945-03001002.
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The Harvest Ministry, an independent Fijian Pentecostal church that sends missionaries to East Africa, Asia, Europe and the Pacific, sees itself as embedded in a transnational community of Christians sharing a common “kingdom culture.” Transnational Pentecostal networks are often seen by scholars and believers as a vehicle for disembedding individuals from local social groups and promoting individual-centered moral systems. Fijians, Papua New Guineans and East Africans use similar themes and images in sermons. But there are significant differences in meaning leading to tensions between groups indicating that local identities are reinforced. All groups stress the importance of community.
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Ginossar, Tamar, Julian Benavidez, Zachary D. Gillooly, Aarti Kanwal Attreya, Hieu Nguyen i Joshua Bentley. "Ethnic/Racial, Religious, and Demographic Predictors of Organ Donor Registration Status Among Young Adults in the Southwestern United States". Progress in Transplantation 27, nr 1 (20.09.2016): 16–22. http://dx.doi.org/10.1177/1526924816665367.
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Context and Setting: New Mexico (NM) is a minority–majority state. Despite its unique cultural characteristics and documented ethnic/racial disparities in deceased organ donation (DOD), past studies did not explore predictors of organ donor registration status (ODRS) in this state. Objectives: This study aimed at identifying demographic, cultural, and religious predictors of ODRS among a diverse sample of young adults in NM. Design: This study focused on recruitment of American Indian, Hispanic, and Asian American participants through online social network sites and university listservs. Participants (N = 602) answered an online survey. The largest racial/ethnic group included American Indians (n = 200). Main outcome measures included ODRS, demographics, religious affiliation, and open-ended question on reasons for objections to DOD. Results: Race/ethnicity, religion, and educational attainment were significant predictors of ODRS. Non-Hispanic whites (NHWs) were most likely to be registered as donors, with no significant difference between NHWs and Asians or Pacific Islanders. Non-Catholic Christians were most likely to be registered donors, followed by Catholics, practitioners of American Indian/Native American traditional religions, and Hindus, with Buddhists the least likely to register. This pattern was consistent with the propensity of individuals from these religious groups to cite religious objections to DOD. Finally, respondents who had graduated from high schools in NM were 2.3 times less likely to be registered as organ donors compared to those who had graduated in other states. Conclusion: This study provides evidence for the need for culturally tailored interventions targeting diverse communities in NM.
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Wilkie, Diana J., George Fitchett, Tasha M. Schoppee, Marvin O. Degado Guay, Joshua Hauser, Sheri M. Kittelson, Sean O-Mahony i in. "Abstract A032: Dignity therapy effects by race: Chaplain and nurse implementation in pragmatic, multisite stepped-wedge randomized control trial". Cancer Epidemiology, Biomarkers & Prevention 32, nr 1_Supplement (1.01.2023): A032. http://dx.doi.org/10.1158/1538-7755.disp22-a032.
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Abstract Aim: As a brief psychotherapy for individuals facing mortal threat, Dignity Therapy (DT) effects on spiritual outcomes are unknown, especially as an intervention to support cancer health equity for racial minority patients. Our study aim was to compare usual outpatient palliative care and such care along with nurse-led or chaplain-led DT groups for main effects on dignity impact and the interaction of DT with race. Methods: We conducted the 4-step, stepped-wedge randomized control trial at 4 NCI designated cancer centers and 2 academic cancer centers across the United States. Half of the sites were randomized to chaplain-led DT and half to nurse-led DT. Of the 645 recruited cancer patients (age ≥ 55 years) receiving outpatient palliative care, 579 (59% female, mean age 66.4±7.4 years, 78% White, 77% Christian religion, 62% stage 4 cancer) provided data for intent-to-treat analysis. Over 6 weeks, patients completed pretest/posttest measures including the Dignity Impact Scale (DIS, primary outcome) ranging from low impact of 7 to highest impact of 35. In step 1-3, study procedures were completed in person. In step 4 (during the COVID-19 pandemic), when all sites were providing the intervention, study procedures were completed via Zoom. We used multiple imputation and regression analysis adjusting for pretest DIS, study site, and study step. Results: Of the 579 patients, 317 were in the DT group and 262 in the usual care group. The vast majority of the sample was White (n=448) along with 103 Blacks, 5 Asians, 2 Pacific Islanders, 1 Native American, 13 other races (all minorities were combined as Other Race), and 7 were missing race data. At pretest, the mean DIS score was 24.3±4.3 in the DT group and 25.9±4.3 in the usual care group. Adjusting for pretest DIS scores, study site, and study step, the chaplain-led (β=1.7, p=.02) and nurse-led (β=2.1, p=.005) groups reported significantly higher posttest DIS scores than the usual care groups. Adjusting for age, gender, race, education, and income, the effect on DIS scores remained significant for both DT groups. We then examined the interaction between race and DT with the entire sample and observed that the interaction was not significant (p=.73) and the sizes of DT effects were similar for White (β=1.9, p=.005) and the Other Race (β=1.6, p=.055) patients. Conclusions: Whether led by chaplains or nurses, DT was effective in improving dignity impact for older adult outpatient palliative care patients with cancer. DT, a patient-centered approach, has promise as an intervention to improve health equity in support of dignity for racial minorities. This rigorous trial of DT is a landmark step in gero-oncology palliative care and spiritual health services research focused on cancer health equity. Citation Format: Diana J. Wilkie, George Fitchett, Tasha M. Schoppee, Marvin O. Degado Guay, Joshua Hauser, Sheri M. Kittelson, Sean O-Mahony, Michael W. Rabow, Tammie E. Quest, Sheldon Solomon, Yingwei Yao, George Hadzo, Harvey Max Chochinov, Linda L. Emanuel. Dignity therapy effects by race: Chaplain and nurse implementation in pragmatic, multisite stepped-wedge randomized control trial [abstract]. In: Proceedings of the 15th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2022 Sep 16-19; Philadelphia, PA. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2022;31(1 Suppl):Abstract nr A032.
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Leahy, Liz. "Unique Contributions of the Theological Librarian in Campus-Wide Programs of Faith Integration". Atla Summary of Proceedings, 24.11.2021, 290–96. http://dx.doi.org/10.31046/proceedings.2021.2993.
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Many Christian colleges and universities have academic programs that emphasize “faith and learning” or “faith integration.” The religious or theological studies librarian can have a unique role in assisting faculty across the disciplines to develop a better awareness of theological writings and resources that might reflect spiritual themes within their discipline. This paper will suggest ways for theological librarians to collaborate with colleagues, highlighting integrative work at Azusa Pacific University—including one-on-one and classroom resource instruction, the development and use of faith integration and special collections, integrative coursework, reading groups—and concluding with a few suggested resources.
Książki na temat "Christian pacifist groups"
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Manfred, Ernst. Winds of change: Rapidly growing religious groups in the Pacific Islands. Suva, Fiji: Pacific Conference of Churches, 1994.
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Manfred, Ernst. The role of social change in the rise and development of new religious groups in the Pacific Islands. Hamburg: LIT Verlag, 1996.
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Metcalf, William James. Herrnhut: Australia's first utopian commune. Carlton South, VIC: Melbourne University Press, 2002.
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Metcalf, Bill, i Betty Huf. Herrnhut: Australia's First Utopian Commune. Melbourne University Publishing, 2002.
Znajdź pełny tekst źródłaCzęści książek na temat "Christian pacifist groups"
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Strasburg, James D. "For Christ and Country". W God's Marshall Plan, 104–31. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197516447.003.0005.
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The Second World War marked a landmark moment of transition for both ecumenical and evangelical Protestants in the United States. The arrival of war in December 1941 emboldened both groups of Protestants to make the case not only for armed intervention abroad but also for spiritual intercession. The pacifist isolationism of Protestant ecumenists faded as they embraced the Christian realism of Reinhold Niebuhr and called for a new “American Century” of Protestant and democratic values. Meanwhile, fueled by an apocalyptic militarism, American fundmenatlists sought to use the war to reclaim a more prominent role in American politics and foreign affairs. As both groups of American Protestants mobilized “for Christ and country,” they also began to outline competing missions to remake the world, and above all Germany, out of the ruins of war.
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Petersen, Roger D. "How Minorities Make Their Way". W Death, Dominance, and State-Building, 347–63. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197760741.003.0018.
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Abstract This chapter expands on the issue of how actors operate in Iraq’s fragmented state and security environment. While the book concentrates on Iraq’s master cleavages, like most states, Iraq contains significant minority groups. The chapter explains how and why sections of a minority group moved from relative pacifism to the creation of militias. The chapter recounts how one significant minority, the Christians in Mosul and the Nineveh Plains, have dealt not only with Iraq’s weak state, but also with the existential threat from ISIS. The chapter is co-written with Matt Cancian, who has done extensive fieldwork experience in the region.
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Nepstad, Sharon Erickson. "Peace, Nonviolence, and Disarmament". W Catholic Social Activism, 47–73. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479885480.003.0003.
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This chapter explores the pacifism of the early Christian church and how the conversion of Constantine in the fourth century led to the development of the just war doctrine. At the conclusion of World War II, the advent of the nuclear arms race rendered some aspects of the just war doctrine obsolete. Pope John XXIII addressed these concerns in his encyclical Pacem in Terris, released in 1963. Numerous Catholic peace groups thought that the Vatican did not take a strong enough stance on war, militarism, and nuclear weapons. The Catholic Worker movement called for a return to pacifism and introduced the techniques of nonviolent noncooperation with civil defense drills in the 1950s. The chapter covers other Catholic peace movements and organizations, including Pax Christi, the Catholic Left that opposed the Vietnam War through draft card burnings and draft board raids, and the Plowshares movement, whose members damaged nuclear weapons to obstruct the nuclear arms race. Eventually, the US Catholic Bishops released the pastoral letter The Challenge of Peace, which condemned nuclear weapons and called for disarmament.
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Miller, Joseph S. "A History of the Mennonite Conciliation Service, International Conciliation Service, and Christian Peacemaker Teams". W From The Ground Up, 3–29. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195136425.003.0001.
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Abstract Armistice Day 1918 Wasremembered BY most Americans with pride and joy. The great war was over, and America had triumphed over Germany. But for Mennonite farmer John Schrag and his family, Armistice Day was always remembered with horror. On November 11, 1918, thepatriotic citizens of Burrton, Kansas, decided that it was high time to show their Mennonite neighbor John Schrag that holding to the ancient pacifist faith and practice of his Anabaptist/Mennonite ancestors was not acceptable—not in America. Five cars full of local men drove out to the Schrag farm. They vandalized the farm and dragged Schrag back to town, where they demanded that he purchase war bonds. He refused because he said it would be the same as serving as a soldier. The mob grew ugly and demanded that Schrag salute the American flag and carry the flag at the head of their Armistice Day parade. Schrag quietly and firmly refused to cooperate.
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Sandow, Robert M. "Introduction". W Contested Loyalty, 1–20. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823279753.003.0001.
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This volume explores the significance and meanings of “loyalty” in the Northern states during the Civil War. Collectively, these essays use the experiences of differing individuals or groups to illuminate the ways in which notions of loyalty were defined and contested. A number of patterns emerge. First, discussions of the term went beyond a narrow definition of loyalty as nationalism. Support for the government and for the Union cause was but one layer of potential meaning. The debate over what loyalty entailed, though, was not limited to proofs or expressions of patriotism. Strong allegiances to other social groups and their ideologies or interests coexisted with those to the perceived nation. Individuals often acted out of affinity for self, family, community, region, or ethnicity, and held principles that could work at cross-purposes to nationalism (Christian pacifism being an example of the latter). Multiple and overlapping layers of loyalty were not always mutually exclusive but the demands and suffering of war brought out inherent tensions and potential conflicts. These essays stress how such debates were not confined to the political arena. Discussions of loyalty intruded into many public and private spaces including homes, city streets, places of work and worship, and onto college campuses. Authors examine the significance of loyalty across fault lines of gender, social class and education, race and ethnicity, and political or religious affiliation. These differing vantage points reveal the complicated ways in which loyalties were defined, prioritized, acted upon, and related. Scholars of the Confederate home front have lit the way, examining in depth the pull of conflicting loyalties and their implications for Southern defeat. The Union may have prevailed but Northern society struggled with its own profound internal divisions. Historians have labored over parts of this story. We know a great deal, for instance, about political dissent and “Copper head” opposition. This collection pushes us to see how a fractious and diverse Northern people ultimately failed to reach consensus on what loyalty meant or how citizens in times of war might demonstrate it. It also suggests that the development of American nationalism had important limitations and ambiguities that the war exposed....
Raporty organizacyjne na temat "Christian pacifist groups"
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Mosalam, Khalid, Amarnath Kasalanati i Selim Gunay. PEER Annual Report 2017 - 2018. Pacific Earthquake Engineering Research Center, University of California, Berkeley, CA, czerwiec 2018. http://dx.doi.org/10.55461/fars6451.
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The Pacific Earthquake Engineering Research Center (PEER) is a multi-institutional research and education center with headquarters at the University of California, Berkeley. PEER’s mission is to (1) develop, validate, and disseminate performance-based engineering (PBE) technologies for buildings and infrastructure networks subjected to earthquakes and other natural hazards, with the goal of achieving community resilience; and (2) equip the earthquake engineering and other extreme-event communities with the 21st -century tools that define the current digital revolution. This reports presents the activities of the Center over the period of July 1, 2017 to June 30, 2018. PEER staff, in particular Grace Kang, Erika Donald, Claire Johnson, Christina Bodnar-Anderson, and Zulema Lara, helped in preparation of this report. Key activities of the past academic year include the following: -Continuation of major projects such as Tall Building Initiative (TBI) and Next Generation Attenuation (NGA) projects, and start of work on the major project funded by the California Earthquake Authority (CEA). The TBI was completed in 2017, and NGA projects are nearing completion soon. -Addition of University of Nevada, Reno (UNR) as a core institution. -Re-establishment of the PEER Research Committee. -Issuing a Request for Proposal (RFP) from TSRP funds and funding 17 projects as a result of this RFP. Together with the ongoing projects, the total number of projects funded in 2017 is 24. -Organization of several workshops focused on Liquefaction, Structural Health Monitoring (SHM), High-Performance Computing (HPC), Bridge Component Fragility Development, Physics-Based Ground Motions, Hybrid Simulation, and Research Needs for Resilient Buildings. -Rollout of TBI seminars and HayWired activities as part of outreach. -Conducting a blind prediction contest with robust participation and instructive findings on current modeling approaches. -Organization of the PEER Annual Meeting with participation of 240 attendees -Continuing participation in board of directors of international organizations such as Global Alliance of Disaster Research Institutes (GADRI) and International Laboratory of Earthquake Engineering (ILEE). Going forward, PEER aims to hold more focused workshops, form new committees, and draw on existing resources and experience on PBE to systematically move towards Resilient Design for Extreme Events (RDEE).