Добірка наукової літератури з теми "Catholicism / protestantism"
Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями
Ознайомтеся зі списками актуальних статей, книг, дисертацій, тез та інших наукових джерел на тему "Catholicism / protestantism".
Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.
Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.
Статті в журналах з теми "Catholicism / protestantism"
1
WELLS, PAUL. "Review Article: Quick and Modeling the Difference between Roman Catholicism and Protestantism." Unio Cum Christo 9, no. 2 (October 31, 2023): 135. http://dx.doi.org/10.35285/ucc9.2.2023.art8.
Повний текст джерелаАнотація:
Oliver Quick was in his day an important Anglican thinker. He was interested in pinpointing where the fundamental systemic distinction between Roman Catholicism and Protestantism lay. He located the difference in Catholicism’s emphasis on the religious act and its consequences and Protestantism’s emphasis on the word and its interpretation. Quick’s analysis proposes an approach to the various features of the two. KEYWORDS: Roman Catholicism, Protestantism, Anglicanism, grace, sacramentality, tradition
2
Paddison, Joshua. "Anti-Catholicism and Race in Post-Civil War San Francisco." Pacific Historical Review 78, no. 4 (November 1, 2009): 505–44. http://dx.doi.org/10.1525/phr.2009.78.4.505.
Повний текст джерелаАнотація:
In San Francisco during the 1870s, conflicts over public schools, immigration, and the bounds of citizenship exacerbated long-simmering tensions between Protestants and Catholics. A surging anti-Catholic movement in the city——never before studied by scholars——marked Catholics as racially and religiously inferior. While promising to unite, anti-Catholicism actually exposed splits within Protestant San Francisco as it became utilized by opposing sides in debates over the place of racially marked groups in church and society. Considered neither fully white nor fully Christian, many Irish Catholics in turn demonized Chinese immigrants to establish their own credentials as patriotic white Christians. By the early 1880s the rising anti-Chinese movement had eclipsed tensions between Catholics and Protestants, creating new coalitions around Christian whiteness rather than broad-based interracial Protestantism.
3
Henry, Martin. "Catholicism and Protestantism." Irish Theological Quarterly 70, no. 3 (September 2005): 262. http://dx.doi.org/10.1177/002114000507000304.
Повний текст джерела
4
Young, Samuel L. "Waldensianism Before Waldo: The Myth of Apostolic Proto-Protestantism in Antebellum American Anti-Catholicism." Church History 91, no. 3 (September 2022): 513–34. http://dx.doi.org/10.1017/s0009640722002116.
Повний текст джерелаАнотація:
Between 1820 and 1850, American presses generated an enormous amount of literature devoted to the myth of apostolic Waldensianism. Though the Waldenses began as a lay reform movement in the twelfth century, speculations about their apostolic origin were popularized in the seventeenth and eighteenth centuries. This historical construction gave American Protestants a versatile rhetorical weapon against an increasingly encroaching Roman Catholicism. The apostolicity of Waldensianism allowed Protestants to trace their teachings not only to scripture but through the middle ages and the early church, providing a ready answer to Catholic accusations of Protestant novelty. Additionally, re-narrating the history of Waldensian persecution at the hand of Catholics reinforced nativist conceptions of Catholicism as a violently tyrannical religion, and became a call to action for Protestants to resist Rome's attempt to gain power in the United States. Though the myth of apostolic Waldensianism was widely held by American Protestants, by 1850 it became largely untenable. Historians on both side of the Atlantic contextualized the group as a medieval phenomenon, rather than the remnant of apostolic Protestantism.
5
Westhues, Kenneth, and Amintore Fanfani. "Catholicism, Protestantism and Capitalism." Review of Religious Research 27, no. 3 (March 1986): 278. http://dx.doi.org/10.2307/3511433.
Повний текст джерела
6
Mumayiz, Ibrahim. "Spenserian Images of Catholicism In Book I of The Faerie Queene." International Journal of Arabic-English Studies 7, no. 1 (January 1, 2006): 29–48. http://dx.doi.org/10.33806/ijaes2000.7.1.2.
Повний текст джерелаАнотація:
Due to the continuously hostile Elizabethan-Papal relations which persisted throughout Elizabeth's reign (/558-1603) and covered Spenser's entire lifetime, Spenser nurtured pejorative images of Catholicism of a monstrously graphic nature. In Book I of The Faerie Queene, Papal-led Catholicism was regarded as being satanic evil. This evil Catholicism was used by Protestantism to define and defend itself. Spenser's vilifying views of Catholicism are expressed through the character of Archimago, who represents all what Protestants like Spenser saw in Catholicism such as pilgrimages, falsity, magical practices, hypocrisy, deception, and disguise. These accusations were based on what Protestants saw in the behavior of "Church Papists". The paper also puts forward the view that Archimago was a Jesuit, probably Robert Persons, the arch Jesuit that the black insects, flies, and sprites in Book I refer to Catholic missionary priests sent by the Pope and the Jesuits secretly into England..
7
Trang, Lam To. "Law on Marriage of Catholics and non-Catholics in Vietnam." International Journal of Religion 5, no. 3 (March 23, 2024): 512–18. http://dx.doi.org/10.61707/azr20q18.
Повний текст джерелаАнотація:
The Vietnamese State has recognized a lot of organizations of many different religions such as Buddhism, Catholicism, Protestantism, Cao Dai, Hoa Hao Buddhism, Islam..., of which Buddhism accounts for the largest number, next is Catholicism. The conceptions of marriage between the various religions are different. Unlike Buddhism, where the monks worship the celibacy, the love between husband and wife in Catholicism has profound meaning because it originates from the love of God and follows the model of love between Christ and Jesus. Within the scope of this article, the author will clarify the differences and the similarities between the marriages of Catholics and non-Catholics in Vietnam and then analyze the current Vietnamese legal regulations about the marriages between Catholics and non-Catholics. Thus, it can be seen that Vietnamese law does not distinguish between marriages of Catholics and non-Catholics.
8
Cipta, Samudra Eka. "100% KATOLIK 100% INDONESIA: Suatu Tinjauan Historis Perkembangan Nasionalisme Umat Katolik di Indonesia." Jurnal Sosiologi Agama 14, no. 1 (June 1, 2020): 175. http://dx.doi.org/10.14421/jsa.2020.141-07.
Повний текст джерелаАнотація:
Since the arrival of the Portuguese to Indonesia, many missionaries have spread Catholicism in Indonesia. The Maluku region became the beginning of the Catholicsm process in Indonesia, when a Portuguese missionary Francis Xavier came to the largest spice producing region in the world at that time. Previously, the arrival of the Portuguese in Indonesia in addition to their trade also brought religious interests in it. In 1546-1547 when he arrived in Maluku, he had succeeded in baptizing thousands of people also building schools for the indigenous population. When the VOC, which incidentally was a follower of Protestantism, tried to protest the population in the archipelago. They also sought to monopolize religion by mastering Catholic churches from Portuguese Spanish heritage, bearing in mind that in Europe there had been a strong push by Protestants against Catholics so that the impact of the Protestant-Catholic feud reached the Archipelago. Apparently, the era of Colonial Government began to be implemented after the fall of the VOC has had a tremendous impact on the development of Catholicism in Indonesia with the emergence of a spirit ‘'Catholic Awakening Indonesia'’ in line with the period of the emergence of Indonesian movement organizations in achieving Free Indonesia. This is inseparable from the role and emergence of several Indonesian Catholic figures in the political field including Ignasius Kasimo, and M.G.R Soegijapranata, even military fields such as Adi Sucipto and Slamet Riyadi who are among the leaders among Indonesian Catholics who defend for the sake of the nation and state of Indonesia.
9
Cherenkov, Mychailo. "Ukrainian protestants and Russian catholics: «Ekman Cause» and «Factor of Maidan»." Ukrainian Religious Studies, no. 73 (January 13, 2015): 262–68. http://dx.doi.org/10.32420/2015.73.532.
Повний текст джерелаАнотація:
Ukrainian Protestantism characterized by an eastern and western traditions that allows to recover cultural and theological relationship with European Protestantism and Catholicism in the context of interfaith dialogue. Dialogue has an ecumenical potential which was found by Ukrainian Maidan of dignity.
10
Nazari, Mohammad Jawad, Mohammad Ali Amini, and Shirali Samimi. "Study of Historical wars during the thirty years in Europe (1618-1648)." Sprin Journal of Arts, Humanities and Social Sciences 3, no. 2 (February 3, 2024): 16–20. http://dx.doi.org/10.55559/sjahss.v3i2.201.
Повний текст джерелаАнотація:
This paper investigates the emergence of Protestantism in the 16th century, leading to a profound rift with Catholicism and culminating in the Thirty Years' War triggered by the Defenestration of Prague in 1618. Examining the complexities of this conflict, the paper explores why nations such as France, Sweden, and Denmark supported the Protestants, contrasting with Spain and the Holy Roman Empire's alignment with Catholics. The narrative extends to the Peace of Westphalia in 1648, a transformative agreement reshaping Europe's political and religious landscape. Analyzing the social events surrounding the war, the paper highlights its role in separating religious institutions from politics. Adopting an analytical and descriptive approach, the research draws insights from historians, presenting a comprehensive understanding of the war's impact on the relationship between religion and politics.
Дисертації з теми "Catholicism / protestantism"
1
Bradley, J. M. "Religious identity in modern Scotland : culture, politics and football." Thesis, University of Strathclyde, 1993. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=21296.
Повний текст джерелаАнотація:
The central argument of this thesis is that football in Scotland has acquired characteristics which make it a nationalistic, political and cultural repository. This has its origins in the post-Reformation period in Scotland, Irish immigration into Scotland and Scotland/Britain's historically contentious relationship with Ireland. Part one examines the present situation as regards religious identity in Scotland. It reflects on the development and pervasiveness of Protestantism within society, emphasising its anti-Catholic dimension. Irish immigration to Scotland in the 19th and 20th century is briefly reflected upon within the context of a growing ethno-religious cleavage. The second part of the thesis concentrates upon football. It particularly addresses the 'Old Firm' of Glasgow Rangers and Celtic though substantial reference is made to other clubs and to the Scottish international arena. Here, much of the analysis is based upon an original survey of the political and social attitudes of a sample of the supporters of the nine largest clubs in Scotland. The penultimate section focuses specifically upon anti-Catholicism in Scotland and the present character of Irish identity, particularly in the west of Scotland. The nature of the cleavage between both cultures is explored. Various Protestant and Catholic social and political groupings were also surveyed and the results are reported in this section. The context within which anti-Catholicism in Scotland has developed is established together with the main tenets of the contemporary Irish Catholic identity in part four. The conclusion establishes that previous studies have utilised a flawed approach to analysing religious identity in modem Scotland. Despite being a secular country, religious identity is a dominant cultural idiom in Scotland and its academic neglect has resulted in its miscomprehension of the nature of Scottish society and politics. In sum the thesis suggest five major conclusions: 1) Although the term sectarianism has major limitations it also has relevance for religious identity in Scotland. 2) Football is a crucial element of ethno-religious identity in Scotland, and national, cultural, social and political expressions become more explicit in the Scottish football arena. 3) Anti-Catholic culture runs deep in Scotland. This thesis -has located it in its historical context, explained its wider ideological underpinnings and reflected its complexity and variability in modern society. 4) The term 'sectarianism' has the function of shrouding the character of the Irish immigrant experience and identity. It has also served a long term ideological purpose in its debasement of the Irish identity in Scotland. 5) Identity is a much more useful concept than sectarianism for our understanding of religious cleavage and cultures in Scottish society.
2
McEvilly, Marietta Michael. "You've got to be taught to hate and fear: integrating education between Catholic and Protestant children in Northern Ireland." Thesis, Boston University, 2005. https://hdl.handle.net/2144/27717.
Повний текст джерелаАнотація:
Boston University. University Professors Program Senior theses.PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
2031-01-02
3
Ménard-Saint, Clair Yola. "Causes of Conversion from Catholicism to Protestantism in Haiti and the role of Vodou after Conversion." FIU Digital Commons, 2012. http://digitalcommons.fiu.edu/etd/757.
Повний текст джерелаАнотація:
The purpose of this thesis was to examine the choice patterns that lead to conversion from Catholicism to Protestantism and the role of Vodou after conversion. This study highlights disappointment with the church as the leading cause of conversion in Haiti. Other causes significant to the study were examined. In illness and healing lie the controversies of religious conversion in Haiti. The only way to cure Satanic Illness is by resorting to magic. However, conversion to Protestantism means rejection of Vodou and all of its practice. A secondary purpose is to determine the role of Vodou after conversion.
A total of 100 participants between the ages of 18 to 44 were included in this study. Seven percent (7%) converted for economic reasons, 43% selected disappointment with the church, 17% community/environment encounter, 13% sickness/near death experience, 2% economic and disappointment, 7% community/environment encounter and disappointment with the church, 9% disappointment sickness and near death experience, 1% economic and sickness near death experience, 1% economic and community/environment encounter.
Findings suggest that Vodou is deeply rooted in Haitian identity, though all Haitians may not practice Vodou; but there are characteristics in the Haitian society that suggest that Haitians are Vodouisant. For the conversion process to be successful in Haiti it has to deeply acknowledged Vodou, the religion practiced by the masses in Haiti.
4
Santos, Valmir Rocha. "Polêmica religiosa e defesa doutrinária no discurso de Ashbel Green Simonton." Universidade Presbiteriana Mackenzie, 2013. http://tede.mackenzie.br/jspui/handle/tede/2435.
Повний текст джерелаАнотація:
Made available in DSpace on 2016-03-15T19:48:26Z (GMT). No. of bitstreams: 1
Valmir Rocha Santos.pdf: 679049 bytes, checksum: 64cff2444ae063fe0f0046acf5995541 (MD5)
Previous issue date: 2013-08-22Instituto Presbiteriano Mackenzie
This text verify to ascertain how Simonton applies his dialectical discourse in Brazilian religious field, in order to win converts to Protestantism, and also know how developed the possible anti-Catholic polemic and doctrinal selfassertion in the Brazilian religious field. Considering the missionary Ashbel Green Simonton is Protestant American origin and comes to the Empire of Brazil, in the period from 1859 to 1867, when Catholicism is in the religious domain. Therefore, the objective is to see how it develops the religious polemic anti-Catholic and its defense doctrine. This study aims to study the sermons of Simonton, cataloged in Sermons Chosen Simonton, commemorative edition of 150 years of Presbyterianism in Brazil from 1859 to 2009 editor of Christian Culture. A selection of sermons, performed by the author of this paper include the importance and relevance of each sermon theme selected for the study.
Este texto busca verificar como Simonton aplica sua dialética do discurso no campo religioso brasileiro, com o objetivo de conquistar adeptos para o protestantismo e também saber como é desenvolvida a possível polêmica anticatólica e a autoafirmação doutrinária no campo religioso brasileiro. Considerando que o missionário Ashbel Green Simonton é protestante de origem americana e vem para o Brasil Império, no período de 1859 a 1867, quando o catolicismo tem o domínio no campo religioso. Portanto, o objetivo é verificar como se desenvolve a polêmica religiosa anticatólica e a sua defesa doutrinária. Este estudo tem como objeto de estudo os sermões de Simonton, catalogados em Sermões Escolhidos de Simonton, edição comemorativa dos 150 anos do Presbiterianismo no Brasil 1859-2009 da editora Cultura Cristã. A seleção dos sermões, realizada pelo autor desta dissertação, contempla a importância e relevância de cada sermão selecionado para o tema em estudo.
5
Oliveira, Liliane Costa de. "Vida religiosa ribeirinha: um estudo sobre a Igreja Católica e Evangélica no Amazonas." Universidade Federal do Amazonas, 2012. http://tede.ufam.edu.br/handle/tede/3359.
Повний текст джерелаАнотація:
Made available in DSpace on 2015-04-22T22:03:59Z (GMT). No. of bitstreams: 1
liliane costa.pdf: 2039909 bytes, checksum: 304662a64ebbfc1ca1e2e887c297fc21 (MD5)
Previous issue date: 2012-05-25Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The history of recent occupation of the Amazon is directly related to religious cultures meet, socially sustained by the material and spiritual worlds separate, lived defining ethos. It is worth mentioning Christianity as a major religious movements in the region introduced the principle of Catholicism and later by Protestantism. It s possible to see the influence that the church had on the lives of residents, becoming the family after one of the most important social institutions and acting field today remains in the process of forming new communities, playing practical messianic evangelization and colonization. Between the coastal communities of Jaiteua de Cima, Manacapuru / AM, are the churches (evangelical and Catholic) that define the socio-political space, because the process of implementation of these churches on the site is directly related to the history of the formation of social communities Nossa Senhora do Perpetuo Socorro and Assembleia de Deus. Are the churches on the site that occupy the central space, so that study on religious life deserves to be a phenomenon that modifies symbolically the political, social, spatial and temporal perception among coastal communities. The characteristics of these changes are more visible, for example, the construction of churches and creating a space for the patron saint, the replacement of the companion to use the term "peace of the Lord", the importance level for a family to another, types of leisure activities such as soccer practice with more or less intensity. Therefore, the religious life works as one of the most important assurance mechanisms of power between families in that it brings together and dominate the community, thus becoming a symbolic power. We want this work to analyze the mode of occupation of these religious communities from the perspective of sociological theories of Max Weber, Emile Durkheim, Peter Berger, Pierre Bourdieu, Heraldo Maues and Gedeon Alencar. Show the possibility of comparing the theoretical model constructed by the authors with the observation pointed to empirical reality.
A história da ocupação recente da Amazônia está diretamente relacionada com o encontro de culturas religiosas sustentadas socialmente por mundos materiais e espirituais distintos definidores do ethos vivido. Cabe destacar o Cristianismo como um dos principais movimentos religiosos introduzido na região, a princípio, pelo Catolicismo e mais tarde pelo Protestantismo. É possível perceber a influência que a igreja exerceu sobre a vida dos moradores, tornando-se depois da família uma das mais importantes instituições sociais. E na atualidade permanece exercendo domínio no processo de formação de novas comunidades, reproduzindo práticas messiânicas de evangelização e colonização. Entre as comunidades ribeirinhas de Jaiteua de Cima, Manacapuru/AM, são as Igrejas (evangélica e católica) que delimitam o espaço sociopolítico, pois o processo de implantação destas Igrejas no local está diretamente relacionado com a história da formação social das comunidades Nossa Senhora do Perpétuo Socorro e Assembléia de Deus. São as igrejas locais que ocupam o espaço de centralidade. Por isso, esse estudo sobre a vida religiosa merece destaque pois trata-se de um fenômeno que modifica simbolicamente as relações políticas e sociais de percepção espaço-temporais entre as comunidades ribeirinhas. As características mais visíveis dessas mudanças são, por exemplo, as construções de igrejas, a criação de um espaço próprio para o Santo Padroeiro, a substituição do termo compadre pelo termo paz do Senhor , o nível de importância de uma família para outra e os tipos de lazer, como a prática do futebol. Portanto, a vida religiosa funciona como um dos mais importantes mecanismos de garantia do poder entre as famílias, na medida em que aglutina e domina a comunidade, constituindo-se em um poder simbólico. Pretendemos neste trabalho analisar o modo de ocupação religiosa destas comunidades sob a ótica das teorias sociológicas de Max Weber, Émile Durkheim, Peter Berger, Pierre Bourdieu, Heraldo Maués e Gedeon Alencar e mostrar a possibilidade de confrontar o modelo teórico construído pelos autores com a observação empírica da realidade apontada.
6
Arvidsson, Rasmus. "Ett ständigt pausat krig? : En studie om attityder i Nordirland av den första generationen efter ”the Troubles”." Thesis, Linnéuniversitetet, Institutionen för samhällsvetenskaper, SV, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-19791.
Повний текст джерелаАнотація:
Ireland had, by the year of 1998, been an island of war and conflict to some extent for almost 1000 years. The northeast part of the island, called Northern Ireland, had been under British domination for over 25 years when “the Troubles” ended by the year of 1998. This essay aims towards explaining how the first generation after “the Troubles” has been shaped in terms of political and religious beliefs and attitudes in the society of Belfast. Furthermore, this study seeks to understand the complex nature of the peace agreement and the political consociational power-sharing system that permeates Belfast and it’s people. By conduct interviews with six, picked young persons from Belfast, this essay will, in a qualitative and theoretical way, explain what, and even more so, why the prevailing attitudes exists, and which influences they are derived from. By a socialisation and Marxist theory, these articulated attitudes will be explained, compared and analysed on a deep level.
7
Silva, Filho Valdemar Alves da. "O presbiterianianismo em Juiz de Fora: sua implantação tardia em 1950." Universidade Federal de Juiz de Fora (UFJF), 2009. https://repositorio.ufjf.br/jspui/handle/ufjf/3828.
Повний текст джерелаАнотація:
Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-03-22T19:20:50Z
No. of bitstreams: 1
valdemaralvesdasilva.pdf: 529823 bytes, checksum: 2fb2ae6afacbfd33d2a112ecb5e36e0e (MD5)Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-03-24T11:57:43Z (GMT) No. of bitstreams: 1 valdemaralvesdasilva.pdf: 529823 bytes, checksum: 2fb2ae6afacbfd33d2a112ecb5e36e0e (MD5)
Made available in DSpace on 2017-03-24T11:57:43Z (GMT). No. of bitstreams: 1 valdemaralvesdasilva.pdf: 529823 bytes, checksum: 2fb2ae6afacbfd33d2a112ecb5e36e0e (MD5) Previous issue date: 2009-08-18
Nesta pesquisa analiso a implantação tardia do Presbiterianismo na cidade de Juiz de Fora em 1950. Na época de sua implantação em Juiz de Fora, o Presbiterianismo no Brasil estava perto de completar cem anos da chegada do primeiro missionário presbiteriano norte-americano. A cidade de Juiz de Fora começou a ter destaque no tempo do Império por causa de seu desenvolvimento, tornando-se o principal centro econômico do Estado. Em 1861, passam pela cidade e visitam imigrantes alemães, da Colônia D. Pedro II, dois missionários presbiterianos. A despeito da importância que Juiz de Fora possuía e das visitas feitas pelos missionários presbiterianos, o Presbiterianismo só seria implantado em 1950, época em que existiam na cidade outras igrejas protestantes instaladas. Sendo assim, procuro entender as razões para tal adiamento. Para isso, considero principalmente, as dificuldades enfrentadas pelo Protestantismo para se inserir no Brasil, bem como na cidade de Juiz de Fora, por causa da forte resistência do Catolicismo. Procuro analisar se a oposição do Catolicismo ao Protestantismo interferiu ocasionando o adiamento da implantação do Presbiterianismo em Juiz de Fora e se existiu outra razão que determinasse isso.
In this research I analyze the late introduction of Presbyterianism in the city of Juiz de Fora in 1950. At the time of its introduction in Juiz de Fora, the Presbyterianism in Brazil was close to complete one hundred years of the arrival of the first North American presbyterian missionary. The city of Juiz de Fora began to have prominence in the time of the Empire because of its development, and had become the main economic center of the state. In 1861, two presbyterian missionaries of the Colony D. Pedro II have been in the city and have visited German immigrants. Despite the importance that Juiz de Fora had and the visits done by the presbyterian missionaries, the Presbyterianism would only be introduced in 1950, a period in which there were already other Protestant churches installed in the city. Therefore, I try to understand the reasons for such postponement. To do this, I consider primarily the difficulties faced by the Protestantism to be introduced in Brazil, as well as in the city of Juiz de Fora, because of the strong resistance of Catholicism. I try to analyze if the opposition of the Catholicism to the Protestantism interfered causing the postponement of the introduction of Presbyterianism in Juiz de Fora and if there was another reason that determined that.
8
Souza, Mauricio Severo de. "Catolicismo, protestantismo e a secularização da sociedade numa perspectiva comparada: Brasil e Estados Unidos nas páginas d´O Novo Mundo (1870-1879)." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/6140.
Повний текст джерелаАнотація:
Submitted by Geandra Rodrigues (geandrar@gmail.com) on 2018-01-26T16:57:37Z
No. of bitstreams: 1
mauricioseverodesouza.pdf: 776618 bytes, checksum: 0b47046cf74a8971d92c3aeafbcb9672 (MD5)Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-01-29T10:55:03Z (GMT) No. of bitstreams: 1 mauricioseverodesouza.pdf: 776618 bytes, checksum: 0b47046cf74a8971d92c3aeafbcb9672 (MD5)
Made available in DSpace on 2018-01-29T10:55:03Z (GMT). No. of bitstreams: 1 mauricioseverodesouza.pdf: 776618 bytes, checksum: 0b47046cf74a8971d92c3aeafbcb9672 (MD5) Previous issue date: 2017-10-31
Este trabalho analisa as propostas de secularização da sociedade brasileira feitas por José Carlos Rodrigues, editor do periódico O Novo Mundo – Periódico Ilustrado do Progresso da Idade, entre 1870 e 1879. O estudo investiga a matriz protestante norte-americana que servia de inspiração tanto para as críticas às relações entre Igreja Católica e Estado no Brasil quanto para a defesa de uma ideia de progresso e civilização para o país na segunda metade do século XIX. Pretende-se ainda compreender a crítica à formação católica brasileira esboçada pelo jornal e sua relação com o projeto de modernização do Brasil proposto pela “geração de 1870”.
This paper analyzes the proposals of the secularization of the Brazilian society made by José Carlos Rodrigues, editor of the periodical O Novo Mundo – Periódico Ilustrado do Progresso da Idade, between 1870 and 1879. The study investigates the North American Protestant matrix that served as inspiration for the criticisms of the relations between the Catholic Church and the State in Brazil, as well as the defense of an idea of progress and civilization for the country in the second half of the nineteenth century. It is also intended to understand the criticism of the Brazilian Catholic formation outlined by the newspaper and its relation to the project of modernization of Brazil proposed by the “generation of 1870”.
9
Silva, de Oliveira Rosenilton. "La couleur de la foi "identité noire" et religion." Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0019.
Повний текст джерелаАнотація:
L'objectif de cette recherche est d'étudier les moyens par lesquels, au cours les deux dernières décennies, les discours qui utilisent des références ethno-raciales ont été opérationnalisées par quelques segments religieux (du protestantisme, du catholicisme et du candomblé) représenté dans ce travail engagés dans la promotion des activités qui mettent en évidence les différences ethno-raciales parmi les fidèles et qui articulent, avec les institutions politiques et religieuses un traitement différent, en vue d'effectuer des stratégies religieuses et socio-politiques. Ces agents religieux disputent le pouvoir de définir "l’identité noire" vis à vis leurs hypothèses doctrinales. Par conséquence, chercher du capital symbolique les amène à conserver parmi leur clientèle un segment spécifique de la société brésilienne et au même temps, les autorisé à énoncer un discours dans l'espace publique sur les politiques ethno-raciales. Et ceci parce qu’ils entendent qu’est du métier de la religion la définition du terme "négritude" aussi que et ses politiques. Les chefs religieux présélectionnent part des institutions qui articulent les actions politiques et religieuses comme l’Aliança de Negros e Negras Evangélicos do Brasil (ANNEB), la Pastoral Afro-brasileira, le Núcleo de Diálogo Bilateral Candomblé-Católico (DCC) et l’Instituto Nacional da Tradição e Cultura Afro-Brasileira (INTECAB). Les catégories "negritude", "identité noire" et "culture noire" seront problématisées au long de ce travail. Ainsi, nous avons l'intention de ethnographier les conflits politiques et religieux qui gravitent autour de ce sujet, dans leurs champs et dans leurs relations les uns avec les autresThe objective of this research is to examine the manners by which, in the last two decades, the discourses that are used as ethnic-racial referential have been operationalized in some religious segments: Protestantism, Catholicism and Candomblé. This research will focus on the leaders engaged in the promotion of the activities that highlight ethnic-racial differences amongst devotes, who articulate along with political and religious institutions specific treatment to carry out religious, political and social strategies. The religious agents in question dispute for the authority to define a "black identity" from their doctrinaire points of view. Thus, they search to raise symbolic capital to maintain their clients close to a specific part of the Brazilian society and, at the same time, to be legitimate to enunciate a discourse in the public sphere about ethnic-racial policies, once the religions would also be articulators in the construction on the "negritude". The chosen religious leaders are part of the institutions that articulate politic and religious actions, such as the Aliança de Negros e Negras Evangélicos do Brasil (ANNEB), the Pastoral Afro-brasileira, the Núcleo de Diálogo Bilateral Candomblé-Católico (DCC) and the Instituto Nacional da Tradição e Cultura Afro-brasileira (INTECAB). Categories as "negritude", "black identity", and "black culture" will be taken as native categories and discussed during research. Thereby we pretend to map the political and religious disputes that occur about this topic, within its own fields and in the relationship among them
O objetivo desta pesquisa é investigar os modos pelos quais, nas duas últimas décadas, os discursos que se utilizam de referenciais étnico-raciais vem sendo operacionalizados por alguns segmentos religiosos (protestantismo, catolicismo e candomblé) representados neste trabalho por lideranças engajadas na promoção de atividades que ressaltam diferenças étnico-raciais entre os fiéis e articulam, junto às instituições políticas e religiosas, tratamentos diferenciados, com vistas à efetivação de estratégias religiosas e político-sociais. Os agentes religiosos em questão disputam pela autoridade em definir a "identidade negra" a partir de seus pressupostos doutrinários. Dessa forma, busca angariar capital simbólico, para manter sua clientela junto a um segmento específico da sociedade brasileira e, ao mesmo tempo, ter legitimidade em enunciar um discurso na esfera pública acerca das políticas étnico-raciais, uma vez que seriam as religiões também articuladoras na construção da "negritude". As lideranças religiosas pré-selecionadas fazem parte de instituições que articulam ações políticas e religiosas como a Aliança de Negros e Negras Evangélicos do Brasil (ANNEB), a Pastoral Afro-brasileira, o Núcleo de Diálogo Trilateral Candomblé-Católico-Umbanda (DCCU) e o Instituto Nacional da Tradição e Cultura Afro-Brasileira (INTECAB). Categorias como "negritude", "identidade negra" e "cultura negra" serão vistas como “nativas” e problematizadas ao longo do trabalho. Assim, pretendemos mapear as disputas políticas e religiosas que se dão em torno desse tema, no interior dos seus campos e na relação deles entre si
10
Valentim, Carlos Antonio. "Visão estrangeira da religiosidade brasileira no século XIX: uma leitura da obra de Daniel Parish Kidder." Universidade Presbiteriana Mackenzie, 2012. http://tede.mackenzie.br/jspui/handle/tede/2419.
Повний текст джерелаАнотація:
Made available in DSpace on 2016-03-15T19:48:21Z (GMT). No. of bitstreams: 1
Carlos Antonio Valentim.pdf: 188796 bytes, checksum: f67ad9a0727708516a5a52d4a310e05a (MD5)
Previous issue date: 2012-02-06This research aims to analyze the thoughts on the Brazilian religious institution under the eye of the traveler and the American Methodist missionary Daniel Parish Kidder through his narrative of travels in Brazil in the first half of the nineteenth century. It is used as the theoretical thinking of the Annales school, specifically E. P. Thompson with its historical logic that says that each time, each generation will be different questions for the object under study and will reach different answers. To contextualize the subject there is the interpretation of Brazilian society made by the writers Gilberto Freyre, Sérgio Buarque de Holanda and Caio Prado Junior, on the period of colonial Brazil. To understand the foreign view, we analyze what other travelers have also said on the religiousness in Brazil, for it is observed that Auguste Saint-Hilaire, Jean-Baptiste Debret and Richard Francis Burton said on the subject, they are unanimous in identifying the difficulty of civilizing Brazil is due to the Brazilian religiosity, which according to Saint-Hilaire Catholicism has undergone a social decline upon contact with the primitive nature. For Kidder, interpreters of Brazil and travelers, Brazil is not civilized because the Catholic Church was unable to evangelize the country, not having a position to do so because of the ignorance and immorality of the clergy. Kidder also denounces Catholicism, which instead of leading the faithful to God, away from him. For him, preaching the gospel was central to civilize Brazil. Kidder considers that the gospel that American Protestants offered to the Brazilians brought in its bulge the progress. Brazil with the Gospel would become a country of men and women who would know how to read and write, thus contributing to the personal and social development, towards progress.
Esta pesquisa tem como objetivo refletir sobre os pensamentos sobre a instituição religiosa brasileira sob o olhar do viajante e missionário metodista norteamericano Daniel Parish Kidder por meio de seus relatos de viagens no Brasil na primeira metade do século XIX. Utiliza-se como referencial teórico o pensamento da Escola dos Annales, mais especificamente E. P. Thompson com sua lógica histórica, que diz que cada época, cada geração fará perguntas diferentes para o objeto estudado e terá respostas diferentes. Para a contextualização do tema observa-se a interpretação da sociedade brasileira feita pelos escritores Gilberto Freyre, Sérgio Buarque de Holanda e Caio Prado Júnior sobre o período do Brasil colônia. Para compreender a visão estrangeira, analisa-se o que outros viajantes também disseram sobre a religiosidade brasileira e observa-se o que Auguste De Saint-Hilaire, Jean-Baptiste Debret e Richard Francis Burton afirmaram sobre o tema, os quais são unânimes em identificar que a dificuldade de civilizar o Brasil ocorre devido à religiosidade brasileira que, segundo Saint-Hilaire o catolicismo sofreu uma regressão social quando em contato com a natureza primitiva. Para Kidder, e para os intérpretes do Brasil e os viajantes, o Brasil não é civilizado porque a Igreja Católica não conseguiu evangelizar o país, não tendo condições de fazê-lo devido à imoralidade e ignorância do clero. Kidder denuncia também o catolicismo, que em vez de levar os fiéis a Deus, os afastava dele. Para ele, a pregação do evangelho era fundamental para civilizar o Brasil, pois entende que o evangelho que os protestantes norte-americanos ofereceriam para os brasileiros trazia em seu bojo o progresso. Portanto, o Brasil com o evangelho se tornaria um país de homens e mulheres que saberiam ler e escrever, contribuindo assim para o desenvolvimento pessoal e social, rumo ao progresso.
Книги з теми "Catholicism / protestantism"
1
Amintore, Fanfani. Catholicism, protestantism, and capitalism. Norfolk, VA: IHS Press, 2003.
Знайти повний текст джерела
2
Finkelstein, Louis. The religions of democracy, Judaism, Catholicism, Protestantism in creed and life. New York: Devin-Adair Co., 1986.
Знайти повний текст джерела
3
Franchot, Jenny. Roads to Rome: The antebellum Protestantencounter with Catholicism. Berkeley: University of California Press, 1994.
Знайти повний текст джерела
4
Anti-Catholicism and nineteenth-century fiction. Cambridge: Cambridge University Press, 2004.
Знайти повний текст джерела
5
Roads to Rome: The antebellum Protestant encounter with Catholicism. Berkeley: University of California Press, 1994.
Знайти повний текст джерела
6
Gladstone, W. E. (William Ewart), 1809-1898, ed. Protestantism and Catholicism, in their bearing upon the liberty and prosperity of nations: A study of social economy. London: John Murray, 1986.
Знайти повний текст джерела
7
A short history of Orangeism. Cork: Mercier Press, 2002.
Знайти повний текст джерела
8
An army with banners: The real face of Orangeism. Belfast: Beyond the Pale, 2003.
Знайти повний текст джерела
9
Protestants first: Orangeism in nineteenth century Scotland. Edinburgh: Edinburgh University Press, 1990.
Знайти повний текст джерела
10
No Pope of Rome: Anti-Catholicism in modern Scotland. Edinburgh: Mainstream Pub., 1985.
Знайти повний текст джерелаЧастини книг з теми "Catholicism / protestantism"
1
García Portilla, Jason. "Corruption and Religion (A), (B), (1)." In “Ye Shall Know Them by Their Fruits”, 61–64. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_6.
Повний текст джерелаАнотація:
AbstractRelevant empirical studies demonstrate robust associations between corruption and religion, mainly concluding that Protestantism curbs corruption, in contrast with Roman Catholicism, which tends to increase the perceived corruption. Hierarchical religions such as Islam, Roman Catholicism, and Orthodoxy have adverse effects on education and civic engagement, thus promoting corruption. In turn, Protestantism has led to better education and human capital, and profoundly influenced the rise and spread of stable democracy worldwide.
2
Bohlin, Anna. "Anti-Catholicism in Bremer and Topelius. Addressing the Historicity of Trans-historical Principles." In Aesthetics of Protestantism in Northern Europe, 147–62. Turnhout, Belgium: Brepols Publishers, 2022. http://dx.doi.org/10.1484/m.apne-eb.5.131419.
Повний текст джерела
3
Killeen, Jarlath. "Realism and Romance: Between Protestantism and Catholicism in Wilde’s Final Writings." In The Faiths of Oscar Wilde, 162–85. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230503557_7.
Повний текст джерела
4
García Portilla, Jason. "Research Setting." In “Ye Shall Know Them by Their Fruits”, 13–17. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_2.
Повний текст джерелаАнотація:
AbstractHow does Protestantism influence competitiveness and transparency compared to Roman Catholicism in Europe and the Americas? This book answers the research question by applying a “Mixed Methods approach to Grounded Theory” (MM-GT). This chapter expands on the research aims, research question, hypotheses, and research model in this study. The research model synthesises understanding and serves as a rationale for the entire book. The model exhibits the main exogenous theoretical determinants of corruption and prosperity, which are tested empirically.
5
García Portilla, Jason. "Introduction." In “Ye Shall Know Them by Their Fruits”, 3–12. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_1.
Повний текст джерелаАнотація:
AbstractWhy are Protestant societies more competitive and less corrupt than Roman Catholic ones? This book explains the hegemonic and emancipatory religious forces contributing to these disparities between 65 countries in Europe and the Americas. It argues that the uneven contributions of Roman Catholicism and Protestantism to prosperity are grounded in their different historical and institutional foundations and in the theologies that are pervasive in their countries of influence. This introduction establishes the historical context of the controversy and includes the aims, contributions, and shortcomings of this study.
6
Nøtvik Jakobsen, Rolv. "Toleration, Anti-Catholicism and Protestantism Ludvig Holberg and the Eighteenth Century Politics of Religious Toleration." In Were We Ever Protestants?, edited by Sivert Angel, Hallgeir Elstad, and Eivor Andersen Oftestad, 273–88. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110600544-016.
Повний текст джерела
7
García Portilla, Jason. "Integrative Conclusions." In “Ye Shall Know Them by Their Fruits”, 335–45. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_23.
Повний текст джерелаАнотація:
AbstractThis chapter presents general conclusions based on integrating the theory and the results obtained from all methods. It also offers seven specific conclusions for each of the prosperity determinants considered.Combining three main factors accounted for uneven socio-economic and institutional performance in Europe and the Americas. These factors are: 1. Religion: 1.1) Historical Protestantism and its positive influence on law, institutions, and language (highest performance); 1.2) anti-clericalism (medium-high performance); 1.3) Roman Catholicism or Orthodoxy (medium-low performance); 1.4) Syncretism (low performance). 2. Political non-religious influences: 2.1) Communism (low performance). 3. Geography and environment, which modulate overall performance.
8
García Portilla, Jason. "Institutions, Corruption/Prosperity, and Religion (A), (B), (D), (1), (3), (6)." In “Ye Shall Know Them by Their Fruits”, 77–123. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_8.
Повний текст джерелаАнотація:
AbstractThis chapter characterises the relations between religion, institutions, and the transparency–prosperity nexus. It explains how economic prosperity, democracy, and transparency are part of a feedback loop that constitutes a single phenomenon. More importantly, this chapter deepens the institutional analysis by concentrating on the particular historical influence of religion on the different legal traditions in Europe and the Americas. It is the cornerstone of Part 3 and, as such, of the entire book.The Reformation brought forth a wide range of modern institutions. Among these, education and democracy are the most crucial ones for ensuring prosperity/transparency outcomes. Likewise, Protestantism has impacted the secularisation of the state in Protestant countries (and also in Roman Catholics, albeit to a lesser, more indirect extent). Protestantism fosters horizontal power relations and secular-rational attitudes towards authority. Thus, such egalitarian and secular attitudes are linked to greater transparency and prosperity.The Lutheran German Revolution formed the basis of the various later Protestant, dissenting revolutions and legal traditions (i.e. British and American). Some of its concepts (e.g. separation of state functions from the church; state-sponsored education) permeate all modern legal systems to this day and ended the monopoly of Roman canon law.Regardless of the advances made by Roman Catholicism in the Second Vatican Council (Vatican II: 1962–1965), corporatist ideologies remain prevalent, mostly in Latin America. But while Roman Catholic discourse has shifted, the institutional inertia persists and maintains the hierarchical status quo and longstanding feudal structures.
9
García Portilla, Jason. "c) Cuba: A Sui Generis Case Study (Communist Proxy)." In “Ye Shall Know Them by Their Fruits”, 309–17. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_20.
Повний текст джерелаАнотація:
AbstractThe anti-clerical elements of the Revolution helped Cuba succeed in various indicators (e.g. education quality and coverage, equality, health). The Cuban regime seized, dismantled, and limited the institutional influence of Roman Catholicism on these areas of public life. However, a strong cultural influence of a highly syncretised Roman Catholicism persists in Cuba even if its institutional influence has been curbed. Also, the Communist regime, by adopting Marxism, “threw the baby out with the bathwater” through persecuting all types of religion, including Protestant liberals. Finally, the Cuban regime conveniently turned to Rome to legitimise itself after the collapse of the Soviet Union and to silence Protestantism with a corporatist strategy. The socialist legal tradition had an effect opposite to its claims (e.g. lack of freedom, corruption), even if its anti-clerical element was an advantage. Comparing the Cuban experience to other Latin American countries with leftist dictatorships (e.g. Venezuela) helps understand their failure to achieve the Cuban indicators (e.g. education). The crucial factor in this regard is whether or not the power and influence of the Roman Church-State are reduced.
10
García Portilla, Jason. "Culture, Religion, and Corruption/Prosperity (A), (B), (C), (1), (2)." In “Ye Shall Know Them by Their Fruits”, 133–83. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_10.
Повний текст джерелаАнотація:
AbstractThis chapter characterises the relations between culture, religion, and corruption/prosperity. It advances the explanations of the prosperity–religion nexus from the perspective of cultural attributes (e.g. trust, individualism, familialism) by comparing Roman Catholic and Protestant theologies.Protestant denominations have mostly relinquished their founding principles, while “Rome never changes” as per the Italian saying. Despite the progress after Vatican II, Roman Catholicism has not markedly altered its beliefs and practices or its institutional founding principles (i.e. Canon Law) since medieval times. The political repercussions of an ecumenism in “Rome terms” are beyond its theological or religious implications.Liberation theology urged the Latin American Roman Church to break away from its imperialist origins and favouritism for landlords, industrialists, and power elites. However, liberation theology never became the mainstream or hegemonic Catholic theology in Latin America.Distinct Protestant theologies and organisational forms have led to distinct outcomes. New forms of Protestantism (i.e. Pentecostalism) placing less emphasis on education are less likely to have a positive social impact than previous (historical) Protestant versions. Some Protestant denominations still adhere to intertextual historicist biblical interpretation and hold the belief that the papacy continues to be “Satan’s synagogue” today.The heavily criticised Prosperity Gospel (PG) movement has syncretic roots in Pentecostalism, New Thought, and African American religion, and is composed mainly of the middle classes and blacks.While syncretism has been a natural process in all religions, Jews and historical Protestants have tended to be more anti-syncretic given their Scriptural base of beliefs. In turn, the importance of traditions, in Roman Catholicism for instance, has led to include more non-orthodox rituals in its practice.
Тези доповідей конференцій з теми "Catholicism / protestantism"
1
Schwartz, Shalom. "Causes of Culture: National Differences in Cultural Embeddedness." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2009. http://dx.doi.org/10.4087/wxsh9817.
Повний текст джерелаАнотація:
What causes national differences in culture? Past attempts to answer this question take insufficient account of how slowly culture changes or of the fact that culture itself influences the social structural, political, and demographic variables identified as causes. Convincing causes of cultural differences must meet three criteria: They should reflect the formative historical experiences of societies, they should not be influenced reciprocally by culture, and theoretically plausible process should explain their impact on culture. I propose and explain causes of national differences in cultural embeddedness, a value orientation that calls upon people to find meaning in life through identifying with their in-group, participating in its shared way of life, and striving toward its shared goals. Analyses of data from 77 cultural groups (74 countries) demonstrate that cultural embeddedness is greater in ethnically heterogeneous societies, with a relatively short history of viable state institutions, whose historically dominant religion was Islam rather than Protestantism or Roman Catholicism. These causal findings are not due to diffusion of culture to nearby countries or colonies. They hold up even when predicting differences in cultural embeddedness among eight world regions or within Eastern and within Western Europe. This research can be a model for investigating causes of various cultural differences among nations and other groups.
2
Rolim, Renan Cornélio Vieira de Souza, Laura Gilabert-Sansalvador, and María José Viñals. "Mosteirinho de São Francisco in Paudalho, Brazil: Building Typology Adaptation in Colonial Architecture." In 3rd Valencia International Biennial of Research in Architecture, VIBRArch. València: Editorial Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/vibrarch2022.2022.15185.
Повний текст джерелаАнотація:
The Mosteirinho de São Francisco, in the city of Paudalho (Brazil), is a unique example of Franciscan religious architecture that reflects a very specific historical context of the area. It was built during the period of Dutch domination of Northeastern Brazil (1630-1654), characterized by territorial disputes and religious persecution between Dutch (Protestants) and Portuguese (Catholics). Designed in this emergency context, the building was conceived with a simple and compact layout, adapting the typology and spaces of a Franciscan convent to the site and specific circumstances. An example of this is the addition of two connected aisles to the nave, providing an architectural promenade around this main space: a modest but ingenious adaptation of the cloister concept. Nowadays the building is completely abandoned, in an advanced state of decay and in a judicial process regarding its property. Even its heritage protection is at risk. This paper presents the results of an architectural research about this building with the aim of claiming the importance of its preservation.
3
Lacey, Jonathan. "REFLECTING ON THE GÜLEN MOVEMENT’S INTERFAITH DIALOGUE WORK THROUGH THE ACTIVITIES OF NITECA, A GÜLEN-INSPIRED SOCIETY BASED IN NORTHERN IRELAND." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/tnji8887.
Повний текст джерелаАнотація:
Until the peace agreement of 1998 the Catholics and Protestants of Northern Ireland were pe- dantically focused on what separates these two identities. Following the end of the decades- long ‘civil war’, reconciliation has led to increased migration to the region, which now hosts more than 20,000 people from ethnic minority backgrounds. This means that there are now more than just two identity communities in Northern Ireland. This paper focuses on an unlikely actor in this peace-building endeavour, a Turkic religio- cultural organisation, the Northern Ireland–Tolerance, Educational and Cultural Association (NI-TECA), inspired by the Turkish Islamic scholar Fethullah Gülen. The paper relies on ethnographic work and qualitative interviews conducted with members of NI–TECA, and draws on the writings of Fethullah Gülen and others to explain the organisation’s principles and policies as implemented by NI–TECA. The paper also reflects on the global influence of Fethullah Gülen’s ideas, of which the existence and work of NI–TECA is an illustration.
4
Petrović, Dragana. "ANTINOMIJA U RAZUMEVANjU SVETOSTI ŽIVOTA I DOSTOJANSTVENE SMRTI." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.109p.
Повний текст джерелаАнотація:
As the title itself shows, the subject of this paper is not the question of euthanasia in all possible aspects and as a whole. It is only about some segments of that problem. It seems to us, however, the more significant one, because they basically touch the very essence of the question - man's relationship to himself, to his life in all its forms and phases of existence - from birth to death. Equivalent to that, it is insisted that this, very complicated problem with its specific content, i.e. sensitive nature, evokes and provokes lively debates about the bioethical and legal permissibility of "death with dignity". This is, therefore, the plane in the consideration of "mercy killing" where we are faced with numerous contradictions and disputes, inconsistencies and vagueness, imprecise and confused comments... Passing it through the historical prism, the author points out that only "footnotes" were presented in the large to the text of various theoretical positions on the indicated issue (if we want to see it in all its indicated lines). In this context, the Christian religion, more precisely, all types of Christianity (Catholics, Protestants, Orthodox), declare against any form of euthanasia. And all major world religions, from Islam, through Hinduism, Judaism, Buddhism and others. oppose this practice of ending life. Our initial position is that, as things stand today, there will be a significant shift in this regard. Even if we are able to reach a solution in this work, to come to the right knowledge, such an effort, once we have already agreed to it, will hopefully open some new perspectives, perhaps illuminate the problem from a different perspective, and offer new possibilities solving the mentioned, very complex and difficult dilemmas that arise in connection with the termination of life out of mercy and compassion.