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1
Pieper, Christopher Nicolas. "Why the Hardship? Islam, Christianity, and Instrumental Affliction". Open Theology 6, nr 1 (9.11.2020): 636–45. http://dx.doi.org/10.1515/opth-2020-0137.
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AbstractViewing hardship through the Western tradition of theodicy, Western theologians and philosophers sometimes approach their Muslim neighbors with questions about the Islamic perspective on suffering. But merely by asking about “suffering,” these Western friends already project a theological category foreign to most Muslims, particularly those from a non-Western background. In order for Christian and post-Christian Westerners to understand the Islamic approach to hardship, they must first learn to distinguish between affliction and suffering. This requires a careful look at the creation narratives each tradition tells: for example, does God initiate human affliction? And what does the answer to this question say about the nature of affliction, if God is also good? Answering these queries helps one to distinguish Christian and Islamic responses to catastrophe, pain, and even violence. Furthermore, examining the koranic reply may redirect Western persons to teachings within the biblical tradition, which Christians often overlook or avoid. The instrumental role of affliction is relatively unpopular in the West, but dialogue with Islam uncovers the fact that it is a concept neither alien nor unimportant to biblical teaching. In fact, God’s repurposing of affliction is vital to Christian doctrine. Dialogue with Islam may help to recover this Christian lesson.
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Mironko, Arkadiusz. "Economy of the Liturgical Praxis in the Orthodox Christian Perspective". Studia Liturgica 47, nr 2 (wrzesień 2017): 221–35. http://dx.doi.org/10.1177/003932071704700210.
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The Orthodox Church, although less known in the western Christian traditions, is a part of the changing world. The Church's liturgical tradition, however, remains largely unchanged. This article provides a detailed look at the Orthodox liturgical tradition practiced today in the Orthodox Church that may be unknown to Western Christians. The rite of the Holy Mystery of the Body and Blood of Christ has central importance and place in the life of the Church. According to St. John of Kronstadt, “the Divine Liturgy is true heaven on earth.” This is why the celebrant preparing to serve the Liturgy is required to exercise particular care and strict adherence to tradition. Yet, even the most careful preparation and observance does not guarantee the prevention of unforeseen circumstances and omissions. This work presents some norms, solutions, and rules which guide the actions that follow such cases. Note that the material presented here reflects the Orthodox Slavic, and in some cases Byzantine, tradition, and will help non-Orthodox Christians deepen their familiarity and appreciation of the Orthodox liturgical theoglogy and praxis.
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Tsepeleva, Nadezhda V. "Apophaticism of the Christian Faith". Study of Religion, nr 4 (2020): 102–7. http://dx.doi.org/10.22250/2072-8662.2020.4.102-107.
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. The article examines the traditional philosophy problem of reason and faith, which has two aspects regarding the subject of knowledge. This problem is revealed in the context of the patristic Christian tradition, since the traditional approach in philosophy connects the study of this problem in the course of philosophy only with the West European medieval tradition. Hence the understanding of this problem, ending with the opposition of reason and faith, which, in the end, is enshrined in the philosophy of I. Kant. The author of the article compares the conceptual approach of Western European philosophy to the problem of reason and faith and Russian religious tradition. In Russian religious philosophy of the 19th – 20th centuries the problem of reason and faith was solved on the basis of the idea of integral knowledge, which, as we know, presupposes not a juxtaposition of faith and knowledge, but a harmonious combination of religion, science and philosophy. We believe that the idea of integral knowledge has developed in Russian religious philosophy also under the influence of Western European philosophy, and more precisely, under the influence of European rationalism, as an alternative to the strict separation of religion and science. The article shows that the theory of whole knowledge is not consistent with the patristic Christian tradition. The patristic tradition speaks of “knowledge-ignorance”, it contrasts the conceptual theology and contemplation, dogmas, and experience of indescribable secrets. In conclusion, the author concludes that the opposite of reason and faith, but on a completely different methodological basis. This allows the author to talk about the apophaticism of the Christian faith in the patristic tradition.
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Katz, Steven T. "Mysticism and Ethics in Western Mystical Traditions". Religious Studies 28, nr 3 (wrzesień 1992): 407–23. http://dx.doi.org/10.1017/s0034412500021752.
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Having considered the role of ethics in Indian mystical teachings in a previous, related, essay I would like to consider the same question in its western religious contexts in the present paper, beginning with the Christian mystical tradition. As is the case with Asian traditions charges of moral unconcern are widely directed at Christian mystics, but they are false. Christian mystics are not indifferent to morality nor do they disconnect morality from an intrinsic relationship to their mystical quest. Augustine would already teach that the story of Leah and Rachel was an instructive allegory in which the active life represented by Leah was intrinsic to the contemplative life represented by Rachel while Gregory the Great would unambiguously assert: ‘We ascend to the heights of contemplation by the steps of the active life’, defining the active life as: ‘to dispense to all what they need and to provide those entrusted to us with the means of subsistence’. These representative early samples of the salience of ethical behaviour to the life of contemplation could be multiplied at great length, and almost without exception in the teaching of the major Christian mystics. This historical exegetical exercise, however, is in the present circumstances, both out of place and I hope unnecessary. Instead, the more general, more enigmatic, more repercussive, issues raised by the place and significance of morality within the Christian mystical tradition need attending to.
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Stanley, Brian. "The Reshaping of Christian Tradition: Western Denominational Identity in a Non-Western Context". Studies in Church History 32 (1996): 399–426. http://dx.doi.org/10.1017/s0424208400015539.
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In August 1841 George Spencer, great-grandson of the third Duke of Marlborough and second Bishop of Madras, entertained two house guests in his residence at Kotagherry. Both were seeking admission into the Anglican ministry. One was an Indian, a former Roman Catholic priest who had begun to question the catholicity of the Roman communion, had joined himself for a while to the American Congregational mission in Madura, but had eventually reached the conclusion, in Spencer’s words, that ‘evangelical doctrine joined to Apostolic Government were only to be met with in indissoluble conjunction with the Church of England’. Bishop Spencer, while keen to employ the Indian as a catechist, felt it premature, ‘in a matter of such importance’, to receive him as a presbyter, even though the validity of his orders was unquestionable. The Indian is not named in the records, and it would appear that he never became an Anglican priest.
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Delakorda Kawashima, Tinka. "The Authenticity of the Hidden Christians’ Villages in Nagasaki: Issues in Evaluation of Cultural Landscapes". Sustainability 13, nr 8 (14.04.2021): 4387. http://dx.doi.org/10.3390/su13084387.
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Located in the north-western part of Kyushu, “Hidden Christians Sites in the Nagasaki Region” were designated as a UNESCO World Heritage Site in 2018. This serial property consists of twelve sites, including the Christian villages that bear unique testimony to a cultural tradition nurtured under a long period of religious prohibition. Based on fieldwork research at Kirishitan villages in Hirado City, this paper shows how the global conservation strategies affect the local people and the sustainability of their cultural tradition. Comparing UNESCO and Japanese cultural landscape protection policies, I argue that the evaluation and selection of sites that begin at the local authorities and stakeholders’ level, is eventually reduced to tangible properties ready-made for tourist consumption. Here, the evaluation subsides under the UNESCO authenticity criteria and narrow governmental interests towards the cultural tradition it is supposed to protect. Therefore, for the protection of cultural landscapes and the living traditions, the decisions by cultural heritage protection authorities should be carefully made, based on scientific research of a cultural tradition, and in the interest of the tradition’s living successors.
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Sasongko, Michael Hari. "IDIOM MUSIK KLASIK DI GEREJA KARISMATIK". Tonika: Jurnal Penelitian dan Pengkajian Seni 1, nr 1 (26.11.2018): 1–14. http://dx.doi.org/10.37368/tonika.v1i1.7.
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Church music has long history and experiences in its periods. It began when they, the believers, mentioned themselves as the “Christian”. From the time that phenomenon the christians commenced their act of devotion tradition included their musical tradition of worship. The existence of church music more developed till Middle Age or Dark Age Period. It was dominantly covering to others music genre. At the Renaisance Period, the church reformation movement occured and it was pioneered by Martin Luther. Western music changed at the time. Luther changed of scene; He changed the tradition of Catholic church that used Latin lirics to folk language; He changed the gregorian chant tradition with folksong. The phenomenon was the first time of event of inculturation in world history of music after it undergone stagnancy during the authorization of Roman empire, especially when Pope Gregory created the standarization to all christian music. At the present day we are familiar with charismatic music tradition which is developed from American music tradition. It has a characteristic which is used as the band instrument in praise and worship by christian believers. But sometimes, the believers also use arpeggio or broken-chord as the main charracter on Classical Period in part the way of Western music history. Pass through the reasearch, the reasearcher look into the idioms are used in praise and worship in charismatic church. The reasearcher found that the using of idiom in Classical Period has enriched the nuance of music aesthetic in praise and worship.
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Shepetyak, Oksana. "Statistical Analysis of the Relationship between the Numbers of Christian Churches of the Middle East". Ukrainian Religious Studies, nr 86 (3.07.2018): 4–12. http://dx.doi.org/10.32420/2018.86.702.
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In the Article of Oksana Shepetyak "Statistical Analysis of the Relationship between the Numbers of Christian Churches of the Middle East"is analyzed the modernity of the Christians communities in their historical regions and tendency in their development. The diversity of Eastern Christianity requires a broad and multifaceted study. Most researchers focus on the history of formation, theological and liturgical aspects, and contemporaneity. This study is devoted to the comparison of only statistics, which, however, reveal an entirely new picture of the Christian East. The comparison of the number of believers in the Eastern Churches shows that the Oriental non-orthodox churches dominate in the Alexandrian tradition, while the Eastern Catholic Churches predominate in the East Syrian and Western-Syrian tradition. Instead, the Churches of the Byzantine tradition in the Middle East turned into small religious communities.
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Luka, Oksana Victoria. "On Western Ukrainian Iconographic Practice". Studies in World Christianity 17, nr 2 (sierpień 2011): 119–36. http://dx.doi.org/10.3366/swc.2011.0016.
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Standard works on the theology of icons and histories of Byzantine art usually present us with well-known and prominent examples of Byzantine iconography. Often overlooked, however, are the many and various traditions of iconography that have flourished in small and distant regions. These little-known local iconographic traditions, however, have great value. The aim of this paper is to present reflections on the importance of local iconography in the life of faith of Eastern Christian communities by drawing attention to the unique iconographic tradition developed in Western Ukraine. Emphasis is given to the development of local iconographic traditions, the use of icons in communal and private religious practice, and the challenges encountered by contemporary efforts to revive local iconography.
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Chu, Ann Gillian, i John Perry. "“If the Gospel We Preach Disregards Human Rights, I Would Rather not Preach This Gospel”: Towards a Lived Theology of Hong Kong Churches". Theology Today 79, nr 4 (26.12.2022): 422–34. http://dx.doi.org/10.1177/00405736221132861.
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Both pro-establishment Christians, who support ‘obeying the authority’ (Romans 13), and pro-democracy Christians, who participated in the 2014–20 protests, want what is best for Hong Kong and truest to their Christian faith, but they understand those aims differently. The former believe social stability is a way to create space for Christian faith to flourish, while the latter judge that we need to break the current unjust system for Christian faith to begin flourishing. After conducting interviews with lay Christians, we found that both sides can struggle to communicate their vision for faithful Christian political theology. One reason, which we explore here, is that the key theo-political concepts at issue—namely, protest, democracy, and rights—derive from the historical context of post-Christendom societies rooted in the Western Enlightenment tradition. Hong Kong is adjacent to that tradition, but not at home in it. Using the method of ‘narrative portraiture,’ we endeavor to explore their respective theologies. This method uses the participants’ own stories, so that we, as researchers, are not speaking for Hong Kong Christians, but instead illuminating their own ideas. Presenting these lived theologies can remind us, as church leaders, that our congregations are a source of God's revelation to us, even when they may lack the terms to communicate effectively, which is why we should not forget to listen to the “average Jane.”
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Hartin, Cole William. "God and the Goodness of Death: A Theological Minority Report". Open Theology 8, nr 1 (1.01.2022): 276–83. http://dx.doi.org/10.1515/opth-2022-0209.
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Abstract This article offers a critical re-evaluation of the role of death in Christian theology, especially as it is viewed in light of the incarnation. It situates the problem of death as an extension of the problem of evil and analyses the classical responses to this problem in the Western Christian tradition. From here, it brings in the theological “minority report” on the role of death that runs through the Western tradition, ultimately using it as a springboard for a constructive repositioning of death as a potential locus of encountering the benevolence of God in Christ.
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Campion, Nicholas. "The 2012 Mayan calendar prophecies in the context of the western millenarian tradition". Proceedings of the International Astronomical Union 7, S278 (styczeń 2011): 249–54. http://dx.doi.org/10.1017/s1743921311012671.
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AbstractThe 2012 Mayan calendar prophecies have attracted considerable popular interest, thought little academic attention. Following the papers presented in the 2012 Session at the conference, I suggest that the ‘2012 phenomenon’ is the latest in a historic series of millenarian movements that form an established part of Christian culture. The 2012 prophecies, while Christian in neither tone nor affiliation, may be contextualised within secularised versions of western millenarianism as a whole. My purpose is to create a framework for analysis, placing the 2012 phenomenon within a wider cultural milieu and analysing its texts. I suggest that Karl Popper's paradoxical theory of historicism and activism, and the model of pre-versus post-millenarianism, may both provide means of analysing competing forms of 2012 prophecy.
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Stoyanov, Yuri. "The Debate on Medieval Western Christian Dualism through the Prism of Slavonic Pseudepigrapha". Scrinium 14, nr 1 (20.09.2018): 334–50. http://dx.doi.org/10.1163/18177565-00141p23.
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Abstract The study of the Old Slavonic pseudepigrapha has assumed wider significance in wider areas of Jewish and Christian religious history after recent research has indicated their importance for the investigation of early Jewish and Christian apocalypticism, Gnosticism and the Jewish Merkabah tradition. The article intends to present the state of evidence and research of the influx of early Jewish and Christian parabiblical narratives and notions in western medieval heretical milieux (via the transmission of Slavonic apocryphal traditions through Eastern dualist channels). The parabiblical narratives or elements of earlier pseudepigraphic texts in the sources for Catharism have been largely downplayed or ignored in the current debates on medieval Western heresy. However, they should be reintegrated in the central ground of these debates, as they provide vital clues to medieval dualist stances on Scripture and the exegetical and compilatory techniques in recasting biblical and parabiblical material in medieval theological and literary environments
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Löffler, Beate. "Acculturated Otherness. Christian Churches and Wedding Chapels in Modern Japanese Society". Entangled Religions 5 (18.12.2018): 312–46. http://dx.doi.org/10.46586/er.v5.2018.312-346.
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During the latter half of the nineteenth century, the Japanese government ended the centuries-long Japanese policy of isolation and initiated a rapid modernization effort that aimed to create a competitive Japanese nation state. In addition to such changes as new family law, compulsory education, and redistribution of property, the government contracted foreign experts with the goal of importing western knowledge. As a result, civil engineers, artists, and physicians started moving to Japan, as did missionaries. This resulted in intense cultural encounter and negotiation, in the course of which Christian faith and Western church architecture became acculturated in Japan. This article sketches the socio-cultural and technological parameters shaping Japanese Christian church buildings from the 1860s onwards as well as the transfer of meanings and forms from an explicitly Western tradition into a Western-looking and yet entirely Japanese tradition of Christianity. It sketches a second line of transfer as well, that reinterpreted the ‘church’ as an architectural form into the Wedding-Chapel-Romanticism of the non-Christian Japanese mainstream wedding industry.
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Edwards, Don. "“Practical” Mysticism Seeking to Unite Contemplation and Action". Pacifica: Australasian Theological Studies 15, nr 2 (czerwiec 2002): 174–89. http://dx.doi.org/10.1177/1030570x0201500204.
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Over a number of centuries, many Christians have shown a concern to unite contemplation and action. It has turned out, though, that this quest confronts practical and theological difficulties. It is timely to ascertain whether it is still a matter of concern to Christian spirituality and theology now to hold these two elements together. If so, we need to discern what resources there might be for a fresh approach that addresses some of those difficulties. This involves taking up the wisdom of the ongoing mystical tradition in Christianity (the focus here will be on the tradition found in the Western Church), and bringing to bear fresh insights from contemporary theology.
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Caneri, Sandrine. "Under What Conditions Would the Orthodox Engage in the Judeo-Christian Dialogue?" Review of Ecumenical Studies Sibiu 11, nr 2 (1.08.2019): 154–66. http://dx.doi.org/10.2478/ress-2019-0012.
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Abstract The official dialogue between Churches and Judaism began between the two world wars, in America and then in England and intensified after the Second World War, reaching most Western European countries. The Eastern Churches felt estranged from this dialogue led by the Western Churches, as they have neither the same approach, nor the same history, nor the same texts of reference. This is why the Orthodox Churches wish to enter the dialogue according to their own approach, relying on their own texts, and recontextualizing the Fathers of Church when they speak about Judaism. By basing the dialogue on the origins of the Church, the Orthodox can justify why certain liturgical texts are obsolete and harmful to the Christian conscience. They will also be able to show how their tradition is close to and in continuity with the Jewish tradition. By doing so, they will be sensitive to the rebuilding of the unique people of God, composed of Christians and Jews according to the Epistle to the Ephesians (2.14)
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McConvery, Brendan. "Book Review: Delivering the Word: Preaching and Exegesis in the Western Christian Tradition". Irish Theological Quarterly 78, nr 3 (25.06.2013): 300–302. http://dx.doi.org/10.1177/0021140013484557d.
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Boer, Roland, i Chamsy El-Ojeili. "The Christian Question". Counterfutures 10 (27.07.2021): 81–99. http://dx.doi.org/10.26686/cf.v10.6941.
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Roland Boer’s five-volume work, On Marxism and Theology (2007–2013), explores the connections between Marxism and Christianity. In this interview, Boer speaks about some of the pressing issues and knotty questions raised in the series. Beginning with questions of Boer’s intellectual and political formation, of previous work on the Marxism–Christianity link, and contemporary claims about the return of religion, the discussion moves to the treatment of religion by Marx and Engels, by key Second International thinkers, and within Russian Marxism. The interview then turns to the Western Marxist tradition and the importance of Ernst Bloch and Theodor Adorno in Boer’s work. Responding to a final set of questions, Boer reflects on post-secularism and the new atheism, ethics and grace, and the contemporary struggle over the Christian legacy.
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O'Donovan, Joan Lockwood. "Political Authority and European Community: The Challenge of the Christian Political Tradition". Scottish Journal of Theology 47, nr 1 (luty 1994): 1–18. http://dx.doi.org/10.1017/s0036930600045610.
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Today the whole of Europe, East and West, is caught up in the search for new political and economic structures, sadly, along violent and atavistic as well as peaceful and constructive paths. In the West the fulcrum of change is the halting movement of countries toward economic and political ‘integration’ within the European Community. The issue of what form, or forms, the Community should take (whether federal, confederal, or more loosely associative) is understandably divisive, for its resolution will determine the political shape, not only of the member states, but also of those western European countries (should there be any eventually) that remain either outside the Community or only partially integrated in it. Moreover, it will decisively influence the political and economic aspirations and possibilities of the Community's eastern European neighbours, and even of their Soviet or ex-Soviet neighbours. Thus are we justified in viewing the fate of the European Community as the fate of Europe. Consequendy, it is a task of theoretical and practical moment to attempt to grasp the civilisational meaning of the projected European union with the help of some points of reference from western Europe's past and present.
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Ricoeur, Paul. "Introductory Note". Journal for Continental Philosophy of Religion 2, nr 2 (10.12.2020): 175. http://dx.doi.org/10.1163/25889613-00202003.
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Abstract The brevity of this note by Paul Ricoeur belies its impact, as a version of the famous challenge he delivered to Heidegger upon his first arrival in France at the Cerisy-la-Salle conference in 1955. Why has Heidegger passed over the Judaic tradition? He pays such close attention to the Greeks and their questioning of being, and yet what about the prophetic tradition and the ethical dimensions it inspires? Are these not an essential part of the Western tradition? Heidegger dismissed Ricoeur’s challenge at the time and never arrived at any answers in his later career. And yet this step is absolutely necessary, claims Ricoeur, if one hopes to rethink the Christian tradition, and indeed, Western philosophy.
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Allen, Wayne. "The Search for American Soul". Journal of Interdisciplinary Studies 6, nr 1 (1994): 41–66. http://dx.doi.org/10.5840/jis199461/23.
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Culminating a process that began with modernity, Americans now face a breakdown in society's moral consensus. Questions of an ethical nature long thought settled have risen to usurp the Western tradition of moral continence. This tradition is firmly anchored in the Judeo-Christian virtues brought to America and cultivated during the Colonial period. These virtues reflected a Christian authority internalized in conscience and practiced in community. But this authority came under assault with modernity's creeping secularization. One reason for this is the rise and pervasiveness of secular social theories that have concluded in a socializing theodicy.
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Allen, Wayne. "The Search for American Soul". Journal of Interdisciplinary Studies 6, nr 1 (1994): 41–66. http://dx.doi.org/10.5840/jis199461/23.
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Culminating a process that began with modernity, Americans now face a breakdown in society's moral consensus. Questions of an ethical nature long thought settled have risen to usurp the Western tradition of moral continence. This tradition is firmly anchored in the Judeo-Christian virtues brought to America and cultivated during the Colonial period. These virtues reflected a Christian authority internalized in conscience and practiced in community. But this authority came under assault with modernity's creeping secularization. One reason for this is the rise and pervasiveness of secular social theories that have concluded in a socializing theodicy.
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Hellsten, Laura. "Dance as an agency of change in an age of totalitarianism". Approaching Religion 12, nr 1 (1.03.2022): 55–76. http://dx.doi.org/10.30664/ar.111067.
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This article identifies two different paths where the amnesia described by Hannah- Arendt and the fragmentation identified by Willie James Jennings of our historical past has distorted how people today view dan-cing. I set out how the Christian entanglement with colonial powers has impacted on people’s abilities to relate to their bodies, lands and other creatures of the world. I describe how the colonial wound of Western society forms the basis of the loneliness and alienation that totalitarianism inculcates. After this, I examine how people who seek to find a solid tradition of dance within the Western traditions of Christianity often end up in a conundrum when they seek to legitimize the existence of the tradition in the wrong places. I show how seeking roots for Christian dance practices in Jewish customs is often entangled in supersessionist understandings. These arguments are constructed by means of both J. Kameron- Carter’s writings on race and theology and the black political theology outlined by Vincent W. Lloyd. The second-most-often chosen option for creating a dance tradition for Western forms of Christianity is to romanticize the non-Western ‘other’. Using Lindsey Drury’s work, I argue that dancers have perpetuated the interests that seek to possess the ‘other’ by bringing exotic dancers to the Western marketplace. Finally, I describe the third option – more commonly found amongst those critical of Christian tradition – to seek the roots of transformational dance practices in Hellenistic and more esoteric teachings flourishing in the early twentieth century. We run into the often forgotten or neglected stories of renowned dance teachers like Rudolf Laban and Isadora Duncan on this path. By combining esoteric bodily practices, Mother Earth ‘spirituality’ and superior views about race, they not only promoted but laid the foundation for how people were manipulated in the Third Reich. I end by sharing ethnographic stories of resistance towards how these past historical patterns have affected how dance is viewed today. Those exhibiting such resistance are not always consciously aware of the historical roots I have described. However, engagement in contemplative and healing dance practices seems to be forging new and better ways to create community and to live in a connected way with creation and our creatureliness (Hellsten 2021a). The central theme of these practices is to resist the illusion of perfection and control while helping people to listen to and discern the Holy Spirit leading them into a new way of living.
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Den Hertog, G. C. "Ethiek als verbeelding van het goede leven. Enkele overwegingen bij en naar aanleiding van Michael Banner, The Ethics of Everyday Life". Theologia Reformata 61, nr 2 (1.06.2018): 101–18. http://dx.doi.org/10.21827/5ae1e7cacca27.
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Michael Banner’s The Ethics of Everyday Life begins by sketching his understanding of contemporary moral as ‘hard cases ethics’, especially in its connections with the rise of Western European moral theology in the slipstream of the penitentials, a development which led to an estrangement from everyday life. With the help of a recently developed approach in social anthropology Banner reframes Christian ethics and brings it back toeveryday experience. He argues that intense and extensive Christian reflection within the Christian tradition on the life of Christ is a resource of prime importance for Christian moral theology, one which will stimulate the human imagination.
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Jońca, Maciej. "Recenzja monografii Piotra Alexandrowicza Kanonistyczne uzasadnienie swobody umów w zachodniej tradycji prawnej. Poznań: Wydawnictwo Naukowe UAM, 2020, stron 333". Krakowskie Studia z Historii Państwa i Prawa 14, nr 2 (2021): 268–70. http://dx.doi.org/10.4467/20844131ks.21.018.13526.
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Review of Piotr Alexandrowicz’s Book Canonistic Justification of Freedom of Contract in the Western Legal Tradition. Poznań: Wydawnictwo Naukowe UAM, 2020,333 Pages The inspiring monograph of Piotr Alexandrowicz entitled “Canonistic Justification of Freedom of Contract in the Western Legal Tradition” clearly shows that the true creators of freedom of contract were not ancient Roman jurists or emperors, but medieval canonists. Based on Christian moral theology, they built the unique doctrine of obligations without which it is quite difficult to imagine contemporary legal transactions. Their thought was subsequently taken up and further developed by modern thinkers.
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Lara, Jaime. "A Vulcanological Joachim of Fiore and an Aerodynamic Francis of Assisi in Colonial Latin America". Studies in Church History 41 (2005): 249–72. http://dx.doi.org/10.1017/s0424208400000255.
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Cataclysms of nature and apocalyptic beliefs have always gone hand in hand. While Christians have had no monopoly on such beliefs, expectations of this kind have been an important part of the Western religious tradition both in Christian Europe and in the ‘millennial New World’, the latter a time and place of heightened eschatological anticipation. One of the ‘best-sellers’ among Christians in medieval Europe wasThe Fifteen Signs before Doomsday, a work that detailed the cataclysms which would occur before the end. But in another region of the world – a new world replete with frequent seismic and volcanic activity – it became even more so a type of prophecy that would captivate the religious imagination of colonizers and missionaries.
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Chalise, Keshav Raj. "Soul in Vedanta Metaphysics and Emersonian Philosophy". JODEM: Journal of Language and Literature 13, nr 1 (25.08.2022): 53–67. http://dx.doi.org/10.3126/jodem.v13i1.47463.
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Vedanta philosophy, as the foundation of Hindu philosophy, has talked much about the existence and role of Atma in life in depth, and Atma’s relationship to Paramatma as the unity of the worldly living beings and the absolute, Brahma. This notion deals with the idea that Atma is immortal and unchanged, but it undergoes transformation from body to body. The western Christian philosophy also has the notion of Atma with the name "the soul," but Christian philosophy gives the message of the changeability of the soul. Being brought up in Christian culture and tradition, Emerson focuses on the soul's spirituality in his writings and develops the theory of transcendentalism, but as influenced by Vedantic philosophy, his concept of the soul departs from pure Christian tradition and gets linked with the Vedantic concept of Atma and Paramatma. This study examines how Vedanta metaphysics and Emersonian transcendentalism share common ground in the perception of Atma and Paramatma, and finds the connection between Vedantic metaphysical notion of the soul as Atma and Paramatma and American transcendental view of the soul and the Over-soul proposed in Emerson’s writings. This study is significant to make a meaningful connection between the Eastern Vedic viewpoints with the Western viewpoints in the mode of philosophical understanding.
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Collinge, William J. "Augustine Deformed: Love, Sin, and Freedom in the Western Moral Tradition." Horizons 44, nr 2 (7.11.2017): 459–65. http://dx.doi.org/10.1017/hor.2017.113.
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How did we arrive at “the systematically anti-Christian, indeed anti-religious, world-view which most opinion formers of the Western Establishment now profess” (6)? Several major studies in recent years have challenged the default position that this is simply the inevitable result of the progress of science, and have instead argued for the importance of contingent historical factors that could have gone otherwise. Notably, Brad Gregory's The Unintended Reformation argues that the Reformation and the doctrinal “hyperpluralism” and religio-political conflicts to which it gave rise ultimately led to modern Western secularism, moral subjectivism, and consumer capitalism. John Rist's Augustine Deformed now joins the ranks of those studies. Rist, professor emeritus of classics and philosophy at the University of Toronto, expresses much agreement with Gregory but faults him for failing to reach back to the early medieval period—in fact, to Augustine—for the causes of our present “intellectual, moral and cultural nihilism” (4).
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Fensham, Charles. "Sin and Ecology: A Conversation with Jürgen Moltmann and the School of René Girard". Journal of Reformed Theology 6, nr 3 (2012): 234–50. http://dx.doi.org/10.1163/15697312-12341266.
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Abstract This essay will compare the approaches of Jürgen Moltmann and René Girard and those who follow his social criticism, in the light of the need for an ecological reinterpretation of the nature of sin. Sin, and the doctrine of original sin in the Western tradition goes to the very basis of the Christian story and the concept gospel. Good news is there to address bad news. In turn, the story of good news in the Christian tradition requires a thorough exploration of bad news. The need for an ecologically sound harmartiology begs the question of ktisiology and the very nature of ‘God the Father Creator of heaven and earth’. It leads us to ask: Why is the Christian faith a salvific faith? Why redemption and what is it?
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Clobert, Magali, Vassilis Saroglou i Kwang-Kuo Hwang. "East Asian religious tolerance versus Western monotheist prejudice: The role of (in)tolerance of contradiction". Group Processes & Intergroup Relations 20, nr 2 (27.07.2016): 216–32. http://dx.doi.org/10.1177/1368430215603458.
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Accumulated research has shown that Western Christian religiosity often predicts prejudice toward various kinds of outgroups. On the contrary, initial recent evidence indicates that East Asian religiosity predicts tolerance of various outgroups—except atheists. To understand these differences, we investigated cognitive (intolerance of contradiction) and emotional (disgust) mechanisms possibly mediating the link between religiosity and prejudice versus tolerance. In Study 1 (295 Westerners of Christian tradition), high disgust contamination and, to some extent, intolerance of contradiction mediated the relationship between religiosity and prejudice against ethnic (Africans), religious (Muslims), moral (homosexuals), and convictional (atheists) outgroups. However, in Study 2 (196 Taiwanese of Buddhist or Taoist tradition), religiosity was unrelated to disgust, and predicted low intolerance of contradiction, and thus tolerance of the same religious, ethnic, and moral outgroups—but still not of atheists. Cultural differences in cognition and emotion seem to explain East–West differences in religious prejudice.
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Manley, Ken R. "Book Review: Historians of the Christian Tradition: Their Methodologies and Impact on Western Thought". Pacifica: Australasian Theological Studies 10, nr 1 (luty 1997): 100–101. http://dx.doi.org/10.1177/1030570x9701000113.
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CANUTI, Silvia. "Christian Faith in Bing Xin’s Early Life: Tradition and Western Values in the Early 20th Century China". Asian Studies, nr 2 (25.09.2012): 47–64. http://dx.doi.org/10.4312/as.2012.-16.2.47-64.
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Among Chinese writers of the 20th century, Xie Wanying 谢婉莹 (1900–1999), known with her pen name Bing Xin 冰心, has been considered by literary critics as “the writer of love” and “the philosopher of love”. Nevertheless, this label seems to have ignored an element that could let us identify important conflicts within her works, that can be attributed to her contacts and relations with people and institutions linked to the Christian faith. Therefore, in the first period of Bing Xin’s literary production (1920–1930), this peculiar aspect of Western culture, the Christian belief, seems to be for her the expression of a definitely alternative and unconventional way to achieve truth in the early 20th century China.
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Chia, Edmund Kee-Fook. "World Christianity in Dialogue with World Religions". Interreligious Studies and Intercultural Theology 1, nr 1 (27.03.2017): 125–31. http://dx.doi.org/10.1558/isit.33162.
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Even if the study of Christianity’s interreligious and intercultural dialogues is associated with concerns found primarily in the non-Western worlds, the two forms of dialogues actually have their origins in the Western academy. For Christianity, interreligious dialogue is a response to the plurality of religions while intercultural dialogue responds to the cultural plurality within the Christian tradition itself. They are, respectively, Christianity’s engagement with what has come to be known as World Religions and Western Christianity’s engagement with what has come to be known as World Christianity. The present article looks at the genealogy of both these engagements and explores their implications for Christian theology, offering a glimpse into the different methods theologians employ today in apprehending the new situation.
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Veling, Terry. "Edmond Jabès: Rabbi-Poet of the Book". Pacifica: Australasian Theological Studies 7, nr 1 (luty 1994): 13–30. http://dx.doi.org/10.1177/1030570x9400700103.
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This article serves as an introduction to the writings of Jewish poet Edmond Jabès. Whereas the Christian metaphor of “fulfilment” has influenced Western interpretive practice, the Jewish metaphor of “exile” runs as a counter-history to the dominant Christian tradition. Jabès points to a wandering, nomadic truth that knows absence and the desert, sustained by an open, indeterminate Book rather than a closed, completed Book. This “exilic hermeneuric” is central to Jabès' writings.
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Bynum, Caroline Walker. "The Body of Christ in the Later Middle Ages: A Reply to Leo Steinberg". Renaissance Quarterly 39, nr 3 (1986): 399–439. http://dx.doi.org/10.2307/2862038.
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Most of us who inhabit the western, post-Christian world are so accustomed to pictures of the Madonna and child or of the Holy Family that we hardly notice the details. When we encounter such images in museums, on posters, or on Christmas cards, we tend to respond sentimentally if at all. We note whether the baby looks like a baby or not. We are pleased if the figures appear happy and affectionate. Perhaps we even feel gratitude for the somewhat banal support of an institution—the human family—that seems worn a little thin in the modern world. But we are not shocked. Recognizing that the Incarnation is a central Christian tenet, we feel no surprise that Christian artists throughout the western tradition should have painted God as a male baby.
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Fredericks, James. "The Kyoto School: Modern Buddhist Philosophy and the Search for a Transcultural Theology". Horizons 15, nr 2 (1988): 299–315. http://dx.doi.org/10.1017/s0360966900039177.
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AbstractThe author argues that the Kyoto school of modern Japanese Buddhist philosophy can contribute much to Christian reflection on the problem of a transcultural theology. Starting with the work of Nishida Kitaro in the early part of this century, the Kyoto school has attempted to express Mahayana Buddhist thought in Western philosophical categories. Articulating his own “logic” based on the Mahayana notions of emptiness and nothingness, Nishida went on to advance a fully developed philosophy of religion which offers a unique interpretation of Christian theism while presenting the Mahayana tradition in a critical and systematic language accessible to a Western readership. Nishida's colleagues in the School include Tanabe Hajime, Nishitani Keiji, Takeuchi Yoshinori, and Abe Masao among others. A review of the literature available in Western languages is offered, as well as a discussion of some of the salient theological problems raised by this Mahayana critique of Christian theism and its contribution to the problem of a transcultural theological standpoint.
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Skowronek, Małgorzata, i Marek Majer. "The First Witnesses. Martha, Longinus and Veronica in the Slavic Manuscript Tradition (Initial Observations)". Studia Ceranea 1 (30.12.2011): 101–26. http://dx.doi.org/10.18778/2084-140x.01.07.
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The epithet ‘first witnesses’, conferred on the three saints in the title, is but a conventional designation; it seems fitting as common for the figures of saints, who gave proof of their devotion to Christ. Otherwise, although they make no simultaneous appearance in any of the canonical texts, there are – interestingly – far more interconnections between the three characters in pseudo-canonical and legendary literature than could be surmised from the lack thereof in the Bible. The aim of the paper is to present a literary picture of three New Testament heroes, as commemorated in different literary texts representing diverse cultural registers, even from the Ancient Christian Times until the close of the Middle Ages. Among them there are short and extended lives and passions of saints, liturgical poetry, as well as specific, more popular texts, such as ‘tales’ and legends. The material under discussion largely includes texts that form a part of the Slavic Orthodox tradition, depicting them on the background of fairly wellknown works belonging to the Western Christian tradition. It turns out that the legends are inspired by the canonical text on the one hand, while on the other hand they themselves infiltrate official texts – they become officially sanctioned as soon as their popularity is taken over and adopted by liturgical practice. It should be borne in mind that those legends – part of which is known both in the Eastern and in the Western Christianity – confirm one further crucial characteristic of texts constituting the canonical and pseudo-canonical tradition: the commonness of themes and motifs which can without exaggeration be called ‘wandering’. They determine the fact that there is hardly any originality in the formation of the characters of patron saints; moreover, on the level of creating the notion of sainthood and its reception, there seem to be far more common points than differences between both of the Early Christian traditions – the East and the West. The paper is an attempt to point out how the Christian tradition exemplifies various manifestations of holiness, what means it has for annotating, elucidating and embellishing the Biblical hypertext, and how it adapts pseudo-canonical legends for the purposes of liturgical use.
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Binns, John. "Monasticism—Then and Now". Religions 12, nr 7 (8.07.2021): 510. http://dx.doi.org/10.3390/rel12070510.
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The monastic tradition has its roots in the New Testament practices of withdrawing into the desert, following a celibate lifestyle and disciplines of fasting. After the empire became Christian in the 4th century these ascetic disciplines evolved into monastic communities. While these took various forms, they developed a shared literature, gained a recognised place in the church, while taking different ways of life in the various settings in the life of the church. Western and Eastern traditions of monastic life developed their own styles of life. However, these should be recognised as being formed by and belonging to the same tradition, and showing how it can adapt to specific social and ecclesiastical conditions. In the modern world, this monastic way of life continues to bring renewal to the church in the ‘new monasticism’ which adapts traditional monastic practices to contemporary life. New monastic communities engage in evangelism, serve and identify with the marginalised, offer hospitality, and commit themselves to follow rules of life and prayer. Their radical forms of discipleship and obedience to the gospel place them clearly within the continuing monastic tradition.
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Gusakova, Olga. "A Saint and the Natural World: A Motif of Obedience in Three Early Anglo-Saxon Saints’ Lives". Studies in Church History 46 (2010): 42–52. http://dx.doi.org/10.1017/s0424208400000486.
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Saints’ interactions with the natural world (with beasts and birds as well as the elements) as represented in hagiographical literature constitute an integral part of a much wider theme concerning Christian perceptions of nature and the place of humankind in it. While being in line with the general Christian ideas on creation, hagiographical accounts of the saints’ relationship with nature may reveal different aspects of such ideas and perform diverse narrative functions in various traditions and texts. This paper will look at the Anglo-Saxon hagiographical tradition which was enriched in its development by Irish, Continental and Eastern influences. Thus analysis of Anglo-Saxon saints’ Lives is an essential part of a broader study of medieval hagiographical literature, both Eastern and Western.
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Prince, Ruth. "Salvation and Tradition: Configurations of Faith in a Time of Death". Journal of Religion in Africa 37, nr 1 (2007): 84–115. http://dx.doi.org/10.1163/157006607x166609.
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AbstractThis paper explores the relationship between faith and AIDS in western Kenya by looking at two sets of beliefs and practices: Christian salvation and Luo traditionalism. Many of the debates and conflicts about AIDS and its meanings among Luo people are shaped by people's commitment to these very different faiths. While AIDS is exacerbating tensions between these ways of being and doing, the need to regenerate life and growth after death is also leading to negotiations between saved and traditional pathways. I approach these issues through the controversial subject of widow guardianship or 'inheritance'.
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Sobolev, Vladislav. "Natural Disasters of 1120s and the Population Movement in the Western Novgorod Land". Stratum plus. Archaeology and Cultural Anthropology, nr 5 (29.10.2021): 77–84. http://dx.doi.org/10.55086/sp2157784.
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The change in the burial rite and introduction of new funerary practices are explained by Christianization of the populace and appearance of a Christian community. In studies of the emergence of medieval Rus’ burial rite, a feature is discriminated with regard to continuation of the tradition of raising burial mounds. The earliest phase of the formation of the medieval mortuary rites still remains poorly studied since there are practically no reliably dated sites before the mid-11th century. After this date, we find inhumations across the Novgorod Land documenting different variations in the rite but which nevertheless keep within the frame of the Christian norms. As the main rules on the rite of interment set by the Church were complied with, some details of the mortuary practice not regulated by the Orthodox canonic law continued to evolve, drawing on the pre-Christian tradition. Of these, raising of burial mounds was the most prominent. Differences in the method of construction of the burial mounds indicate a partial change in the population which took place in the western area of the Novgorod Land in the second half of the 12th century. Throughout the 13 th century, across this region, the funerary rite becomes much more uniform. Everywhere the kurgan-zhalnik and flat zhalnik cemeteries become widespread. The emergence of a new form of burials may be associated with migration of the population. The reason for the migration, in my opinion, could be the famine that happened in the Novgorod land in the late 1120s.
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Davies, Alan. "Tradition and Modernity in Protestant Christianity". Journal of Asian and African Studies 34, nr 1 (1999): 19–32. http://dx.doi.org/10.1163/156852199x00149.
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Protestantism, a relatively late form of Christianity, accepts the principle of sola scriptura as its essence. For the early reformers this was a creative principle, but for subsequent generations it often became a sterile orthodoxy, producing theological and moral rigidity. Hence a tension developed between biblical literalism and the claims of modernity, including the rise of higher criticism. What is the true meaning of biblical authority in light of a rapidly changing world? What are its implications for the Christian lifestyle? Calvinism in particular concerned itself with the latter question, infusing a strain of asceticism into the social order through its distinctive religious ethic. The later puritan extension of Calvinism left an indelible mark on western society. Sometimes the puritan influence degenerated into a narrow legalism; sometimes it produced a deep and genuine godliness. Sola scriptura can have both effects - this is the paradox of Protestantism. At its most profound, Protestantism represents a creative iconoclasm. This is its genius and enduring strength.
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Sazonova, N. I. "THE SPACE OF RELIGIOUS WORSHIP AND SACRAL TOPOGRAPHY OF THE CITY: THE WESTERN CHRISTIAN TRADITION". ΠΡΑΞΗMΑ. Journal of Visual Semiotics, nr 2 (2018): 86–109. http://dx.doi.org/10.23951/2312-7899-2018-2-86-109.
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Coulter, Dale. "Recovering the Priority of Spiritual Experience: A Review of Elizabeth Dreyer's Holy Presence, Holy Power". Journal of Pentecostal Theology 19, nr 2 (2010): 312–19. http://dx.doi.org/10.1163/174552510x526296.
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AbstractElizabeth Dreyer has made an important contribution to the issue surrounding the so-called neglect of the Spirit in western medieval Christianity. Her primary aim is to debunk the idea of an anemic western pneumatological tradition by recovering the image-laden language about the Holy Spirit in this tradition. To achieve this goal, she proposes a 'close reading' of the texts of ancient and medieval thinkers grounded in a particular method that she sketches in the opening chapter. The following review provides a survey of Dreyer's book and engages her on the question of methodology. In her attempt to hold together spirituality and theology, Dreyer raises the issue of how the past might be re-appropriated in a way that allows the Christian tradition to remain a living and vibrant force in contemporary Christianity.
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Willis, Justin. "'THE NYAMANG ARE HARD TO TOUCH': MISSION EVANGELISM AND TRADITION IN THE NUBA MOUNTAINS, SUDAN, 1933-1952". Journal of Religion in Africa 33, nr 1 (2003): 32–62. http://dx.doi.org/10.1163/157006603765626703.
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AbstractIn 1935 the Church Missionary Society established a station at Salara, in the western part of the Nuba Mountains of Sudan. The station received considerable financial support from the colonial administration, as well as from donors in the United Kingdom, but it was strikingly unsuccessful in its attempts to create a local Christian community, and in the early 1950s the station was abandoned by the CMS. This paper explores the circumstances of this failure, and suggests that missionary work in Salara was undermined by the missionaries' ambivalent attitudes to tradition and modernity. These attitudes derived partly from engagement with colonial officials who were chronically uncertain as to the proper policy to pursue in the Nuba Mountains, and partly from a wider uncertainty in mission attitudes that had come to emphasize the need for a distinctly African form of Christianity but yet remained profoundly suspicious of the reliability of African Christians.
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Grassi, Martin. "El paradigma bio-teo-político de la autarquía y la paradoja del Dios viviente". Cuestiones Teológicas 48, nr 109 (2021): 51–64. http://dx.doi.org/10.18566/cueteo.v48n109.a04.
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In the Western tradition, life has been defined within the idea of reflexivity and unity. These two features of life are intertwined in what I call the Bio-Theo-Political Paradigm of autarchy, in which living beings are defined primarily as self-sufficient entities. The perfect living being, thus, will be the most autarchic, one that can achieve perfect unity within its own self- referred dynamics. This perfect living being is God, and Western theology (both Greek and Christian) conceptualized God as “thought of thought”, for only the intellect can achieve a pure reflexive unity. However, Plotinus and Jean-Paul Sartre (two very different philosophers, coming from very different traditions and in very different contexts) showed the difficulties of such a definition of God. This paper aims at problematizing the Bio-Theo-Political Paradigm of autarchy by showing its inconsistency when reaching the idea of a perfect living being. In doing so, a need to rethink life and God is fostered, a need that Christian Theology in particular should face in order to build a theology of a Trinitarian living God.
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Joslyn-Siemiatkoski, Daniel. "Towards an Anti-Supersessionist Theology: Race, Whiteness, and Covenant". Religions 13, nr 2 (29.01.2022): 129. http://dx.doi.org/10.3390/rel13020129.
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Supersessionism in the Western Christian theological tradition remains an issue to be remediated. The problem of supersessionism is the problem of Gentile Christians’ wrongly viewing themselves as the exclusively favored object of God’s desire. This misplaced prioritization of Gentile belonging within the life of Israel’s God mirrors dynamics found in Euro-American racism or whiteness. Just as theories of anti-racism are useful for confronting the challenges of whiteness, in this paper I argue for an explicitly anti-supersessionist theology. This theology offers possibilities for deepening an understanding of the covenantal relationships among God, Israel, Jesus Christ, and the Gentile Church. As such, it transcends the binary of supersessionism and post-supersessionism.
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Moloney, Francis J. "Reform: Spirituality and the person of Jesus: Christian holiness and deification (theosis)". Pacifica: Australasian Theological Studies 30, nr 1 (luty 2017): 56–71. http://dx.doi.org/10.1177/1030570x17732803.
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A return to the theme of the divine potential of humankind has been a feature of recent theological reflection. Found consistently in the Greek Patristic tradition, in Augustine and in Thomas, it faded from the scene as the result of a series of historical circumstances in Western Christianity, challenged by Martin Luther and the Reform. The subsequent return to the sources ( ressourcement) that marked the thought and practice of the Reformers and the post-Reformation period in the Catholic tradition has led to its recovery. A New Testament portrait of Jesus of Nazareth provides solid grounds for a Christian anthropology pointing to the divine potential of humankind.
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Elia, Matthew. "Slave Christologies: Augustine and the Enduring Trouble with the “Form of a Slave” (Phil 2:5–7)". Interpretation: A Journal of Bible and Theology 75, nr 1 (3.12.2020): 19–32. http://dx.doi.org/10.1177/0020964320961668.
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This essay finds in the thought of Augustine of Hippo a key moment in the development of a strand of the Western theological tradition I will call slave Christologies: theological accounts of the person and work of Jesus Christ that, drawing from the Philippians hymn (Phil 2:5–11), symbolically identify his body with the body of the enslaved, and in so doing, weave the order of slaveholding into the texture of Christian thought. I approach the political and theological implications of this tradition under the pressure of a twofold haunting: of the perennial, if hard to specify, interplay between ideas and forms of life, between the symbolic and the social; and of the contingent, specific historical afterlife of racial slavery which provides the conditions for contemporary Christian thought.
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Гуляев, Денис Александрович. "Modern Meditative Practices in Western Christianity: A Search for “The New Spirituality” or a Return to the Sources?" Вопросы богословия, nr 2(4) (15.09.2020): 165–88. http://dx.doi.org/10.31802/pwg.2020.4.2.008.
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Данная статья посвящена современным медитативным практикам, которые применяются западными христианами: как католиками, так и протестантами. Целью исследования является попытка определить, являются ли они нововведениями или это возврат к древней христианской практике. Выполненные в работе анализ различных практики их классификация демонстрируют их существенное разнообразие. Для понимания, являются ли они новыми или это возврат к древней традиции, используется сравнение с практикой Иисусовой молитвы. При ответе на данный вопрос помогает проведённая классификация, которая позволяет отнести каждый вид практик к определённому религиозному опыту. В конце определяются темы дальнейшего более глубокого исследования. This article is devoted to modern meditative practices used by Western Christians, both Catholics and Protestants. The purpose of the study is to try to determine if these practices are innovations or a return to ancient Christian traditions. Analysis and classification of various practices demonstrate their substantial diversity. To understand whether they are new or a return to an ancient tradition, a comparison with the practice of Jesus prayer is performed. To help answering this question, a classification was developed allowing to refer each type of practice to a specific religious experience. In the conclusion the author determines directions for further research.