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1
Tatalović, Vladan. "COUNTERCULTURAL CHARACTER OF JOHANNINE CHRISTIANITY." KULTURA POLISA 21, no. 1 (April 24, 2024): 1–17. http://dx.doi.org/10.51738/kpolisa2024.21.1r.1t.
Повний текст джерелаАнотація:
The paper presents the rhetorical aspects of Johannine literature and shows the countercultural character of the community that produced it. Although different in genre, content and scope, the Gospels, the three Epistles and the Book of Revelation exude the same countercultural mechanism. To recognise these mechanisms on the literary level, the first part of the paper shows the impulses of countercultural interaction with the audiences. They are marked as a confrontation with religious and political authorities. Being in constant conflict with the Jewish synagogue and God-defying structures of the Greco-Roman world, the Johannine community built its own world. This world is legitimised as countercultural, i.e. constructed in opposition to the prevailing social structures and cultural practices. René Girard's anthropological concept of the scapegoat serves to observe the countercultural basis of Johannine Christianity, which is contained in the Christological symbol of the lamb. In the second part of the paper, examples of the operation of the countercultural mechanism are listed, and how it reshapes cultural practices and social structures is shown. The Johannine motifs of love and sacrifice are crucial in this process. Finally, the paper's conclusion briefly discusses the potential of the countercultural contribution of Johannine literature to Christianity and contemporary society.
2
Albab, Ananda Ulul. "Interpretasi Dialog Antar Agama Dalam Berbagai Prespektif." Al-Mada: Jurnal Agama, Sosial, dan Budaya 2, no. 1 (February 14, 2019): 22–34. http://dx.doi.org/10.31538/almada.v2i1.223.
Повний текст джерелаАнотація:
Conflicts that occur between religious communities are often caused by small problems and misunderstandings of words or actions carried out between religious people. Though harmony is an important foundation in this nation. Therefore, dialogue is present to rebuild good relations between fellow believers. Not to look for differences then to harm it. But to look for differences that exist then embrace and love each other. Dialogue also functions to build relationships that are not only in one religion, but also outside the religion. So between Islam, Christianity, Catholicism, Buddhism, Hinduism and Confucianism can always communicate well. Remembering religion is indeed not to teach divisions but to lead every Ummah to uphold humanity. Although each religion is different in its teaching, but there are still the same aspects in terms of humanity, such as teaching love, compassion, sacrifice, mutual respect between others, giving selflessly, and many more good things taught by religion. The dialogue has different meanings and meanings depending on who interprets and gives his thoughts. It also depends on the background of the person who sparked an understanding of dialogue. In this article we will discuss dialogue according to the views of several religious leaders.
3
Abbott, William M. "Ruling Eldership in Civil War England, the Scottish Kirk, and Early New England: A Comparative Study of Secular and Spiritual Aspects." Church History 75, no. 1 (March 2006): 38–68. http://dx.doi.org/10.1017/s0009640700088326.
Повний текст джерелаАнотація:
Within early modern Christianity the idea of church government always entailed a basic contradiction. How could a spiritual body, devoted to Christ's teachings of love and forgiveness, exercise coercive authority? Given the widely accepted need of any sixteenth- or seventeenth-century government to enforce religiously based codes of behavior, churches and church officials were inevitably involved with the secular authorities in detecting and judging offenders. Inasmuch as such judgment had to include the threat of punishment, church officials of any kind were open to the charge of violating their Christian mission, which by nature was to be persuasive and educative rather than punitive, and also their Christian character, which, even among more radical Protestant sects, was to be more otherworldly than that of the laity.
4
McGowan, Philip. "John Berryman’s Last Prayers." Literature and Theology 34, no. 2 (March 2, 2020): 184–205. http://dx.doi.org/10.1093/litthe/frz031.
Повний текст джерелаАнотація:
Abstract This article examines John Berryman’s last two poetry collections, Love & Fame (1970) and Delusions, etc. (1972) as the poetic articulations of Berryman’s intense scholarly engagement with philosophical and theological discourse. In eschewing confessional readings of his work, the article rehabilitates the term ‘confession’ as Berryman understood it: not as part of recurrent and reductive analyses of the Middle Generation but, rather, as a doctrinal node within Berryman’s theological conceptions of selfhood in relation to God and the role of prayer. In addition, this article connects Berryman's late work to theological frameworks beyond Christianity, principally to the work of S�ren Kierkegaard as well as to aspects of Jewish faith, both of which were enduring interests for Berryman.
5
Mostova, S. M. "The verbalization of the concept faith in the religious discourse by Josyf Slipyj." Linguistic and Conceptual Views of the World, no. 69 (2) (2021): 50–83. http://dx.doi.org/10.17721/2520-6397.2021.2.04.
Повний текст джерелаАнотація:
Nowadays, in linguistics, the interest in the field of religion and communication within it has increased and the study of the religious discourse is becoming very popular. It contributes to the understanding of the religious picture of the world and the concept as a representative of the values, ideas, feelings, and associations. The article is based on the testament, sermons and speeches by Josyf Slipyj who was a Major Archbishop and a Cardinal of the Ukrainian Greek Catholic Church. Previously he, as a public figure was banned and the issue of religious mentality was on the periphery, in particular, due to ideological considerations. Josyf Slipyj always tried to organize a church space in Ukraine, which remains relevant today, because of the events and the religious context in our country. However, the issue of the discursive and linguo-conceptual analysis of the concept FAITH is unresolved. It is shown that this concept belongs to the deep foundation, one of the most important personal values. The purpose of the research is to study the verbalization of the concept FAITH in the religious discourse by Josyf Slipyj, which is the basis for the krainian linguistic picture of the world, universal category, the foundation of national consciousness, and at the same time the unique concept. Realization of the set purpose provides solving necessary tasks: to trace the worldview of Josyf Slipyj and determine the place of the concept FAITH. The concept FAITH is considered from two aspects that are equally necessary for Christianity: understanding faith, which is trust and faith in someone or something through the recognition of truth and value (faith in the Holy Trinity, in the church). The religious heritage of Josyf Slipyj represents two mentioned aspects: Patriarch trusts and believes in Jesus Christ, eternal God, God’s will, God’s providence, God’s help, Liturgy, Church, unity, Ukraine, power of prayer, love, science, holidays. So, in conceptual terms, the concept of religious discourse often includes different aspects of constants that affirm the Patriarch`s faith and transmit the essence of universal and national values, including ethical and religious categories.
6
Rozhko, Vasyl. "CHRISTIAN ENVIRONMENTALISM AND ITS CONCEPTUAL FOUNDATIONS." Scientific notes of the National University "Ostroh Academy". Series: Philosophy 1, no. 24 (June 22, 2023): 38–42. http://dx.doi.org/10.25264/2312-7112-2023-24-38-42.
Повний текст джерелаАнотація:
The author of the scientific article offers an overview of contemporary discourse on the interrelation between religious tradition and approaches to environmental issues. Focusing on Christianity as a key religious system, the author analyzes the conceptual foundations reflected in ideas, beliefs, and practices related to attitudes towards nature and environmental responsibility. An analysis of biblical and theological sources that form the basis of Christian faith is carried out, attention is paid to such concepts as creation, piety, care, and cooperation with God in caring for nature as a result of creation. The role of man as a curator of nature entrusted by God is considered, and the necessity of preservation and respect for everything created by God is pointed out. The author also notes the concept of environmental sin, which arises from the realization of human violations of the harmony of the natural environment. An analysis of theological arguments affirming the importance of caring for nature as a part of the Christian calling to mercy and love for one's neighbor is conducted. The article discusses the role of the church and religious communities in promoting environmental values and preserving natural resources, highlights practical actions that the Church and Christian organizations take to support, implement conservation, and educational measures. Accordingly, in the article, the author reveals the key principles of Christian environmentalism and religious-ethical aspects of attitudes towards nature. The obtained results can stimulate a discussion on the impact of religious beliefs on environmental consciousness and emphasize the importance of revising mankind's relations with nature in the context of the spiritual dimension. The article is an important addition to scientific research on ecology and religiosity, opening up new possibilities for understanding and solving environmental problems in the context of a Christian worldview.
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Gilang Ramadhan, Khomarudin, Naurah Tania Putri, and Erwin Kusumastuti. "Fenomena Pluralisme Agama Dan Budaya Di Indonesia Sebagai Wujud Implementasi Pancasila Sila Ke 3." Ta'dib: Jurnal Pendidikan Islam dan Isu-Isu Sosial 20, no. 1 (January 15, 2022): 43–59. http://dx.doi.org/10.37216/tadib.v20i1.539.
Повний текст джерелаАнотація:
In our country Indonesia there is a state ideology, one of which is the unity of Indonesia which is in the 3rd precept, here we have the right to choose and determine freedom of religion, in Indonesia there are 6 recognized religions namely Islam, Christianity, Hinduism, Buddhism, Catholicism, Konghuchu. In addition, in Indonesia there are thousands of islands and certainly have various cultures and traditions that become typical cirri of the area Differences in religious diversity on the one hand cause divisions among people. This difference on the one hand causes divisions between peoples and people who can trigger national dicentration, in Islamic teachings we are taught mutual tolerance for all aspects, especially to religious people. Tolerance is shown to one of Allah's messengers, the Prophet Muhammad (peace be upon him), with his love and patience for his people the Apostle is able to spread islam in a peaceful way without disturbing the belief of islam in a peaceful way without disturbing the beliefs of others. Indonesia with its plurality has major challenges, especially in religious differences, because Indonesia tends to be vulnerable to the division of religious people that should be able to support the sovereignty of the nation and state.
Di negara kita Indonesia terdapat ideologi negara yang salah satunya adalah persatuan indonesia yang berada di sila ke 3, disini kita berhak memilih dan menentukan kebebasan beragama, di Indonesia terdapat 6 agama yang diakui yaitu islam, kristen, hindu, budha, katholik, konghuchu. Selain itu di Indonesia terdapat ribuan pulau dan pastinya memiliki macam-macam kebudayaan dan tradisi yang menjadi cirri khas dari daerah tersebut Perbedaan keberagaman agama disatu sisi menyebabkan perpecahan antar kalangan umat bergama. Perbedaan ini disatu sisi menyebabkan perpecahan antar kalangan masyarakat dan umat bergama yang dapat memicu disentrigasi nasional, didalam ajaran islam kita diajarkan saling toleransi untuk segala aspek terlebih lagi kepada umat beragama. Sikap toleransi di tunjukan kepada salah satu utusan Allah SWT yaitu nabi Muhammad SAW, dengan rasa cintanya dan sabarnya kepada umatnya Rasullulah mampu untuk menyebarkan agama Islam dengan cara damai tanpa mengganggu kepercayaan agam lain. Indonesia dengan kemajemukannya memliki tantangan besar terutama dalam perbedaan agama, karena Indonesia cenderung rentan dengan perpecahan umat beragama yang seharusya perbedaan itu dapat menompang kedaulatan bangsa dan negara.
8
Buja, Elena. "How Culture-Specific Practices and Values May Influence International (Romanian–South Korean) Marriages." Acta Universitatis Sapientiae, Philologica 15, no. 3 (December 1, 2023): 17–40. http://dx.doi.org/10.2478/ausp-2023-0025.
Повний текст джерелаАнотація:
Abstract The aim of my research study is to identify the barriers that cross-cultural and interracial couples are confronted with and the ways they try to overcome these potential obstacles in order for their marriage to work, with a focus on Romanian–Korean couples (Romanian wives and Korean husbands). At stake are many aspects pertaining to culture such as religious or ideological beliefs (Christianity vs. Confucianism), individualism vs. collectivism, egalitarian vs. non-egalitarian treatment of women, the language adopted by the spouses, family expectations, as well as the discrimination of bi-racial children. The hypothesis underlying the study is that no matter how much the spouses love each other, any difference in values, practices, and behaviours can create problems. Derived from this hypothesis, the following research questions will be addressed in the study: (a) Which particular cultural issues may cause (more) frictions in international, interracial marriages? (b) What steps are taken and by which partner in order to solve the possible culturally triggered problems that appear in their relationship? (c) Are there any advantages to international, interracial marriages? To provide answers to these questions, 7 Romanian–Korean couples have been subjected to a semi-structured interview. The information provided by the respondents has been analysed within the framework of “thematic analysis”, defined by Berelson (1952: 18) as “a research technique for the objective, systematic, and quantitative description of the manifest content of communication.
9
Kadurina, A. O. "SYMBOLISM OF ROSES IN LANDSCAPE ART OF DIFFERENT HISTORICAL ERAS." Problems of theory and history of architecture of Ukraine, no. 20 (May 12, 2020): 148–57. http://dx.doi.org/10.31650/2519-4208-2020-20-148-157.
Повний текст джерелаАнотація:
Background.Rosa, as the "Queen of Flowers" has always occupied a special place in the garden. The emergence of rose gardens is rooted in antiquity. Rose is a kind of “tuning fork” of eras. We can see how the symbolism of the flower was transformed, depending on the philosophy and cultural values of society. And this contributed to the various functions and aesthetic delivery of roses in gardens and parks of different eras. Despite the large number of works on roses, today there are no studies that can combine philosophy, cultural aspects of the era, the history of gardens and parks with symbols of the plant world (in particular roses) with the identification of a number of features and patterns.Objectives.The purpose of the article is to study the symbolism of rosesin landscape gardening art of different eras.Methods.The historical method helps to trace the stages of the transformation of the symbolism of roses in different historical periods. The inductive method allows you to move from the analysis of the symbolism of roses in each era to generalization, the identification of patterns, the connection of the cultural life of society with the participation of roses in it. Graph-analytical method reveals the features of creating various types of gardens with roses, taking into account trends in styles and time.Results.In the gardens of Ancient Greece, the theme of refined aesthetics, reflections on life and death dominated. It is no accident that in ancient times it was an attribute of the goddesses of love. In antiquity, she was a favorite flower of the goddess of beauty and love of Aphrodite (Venus). In connection with the legend of the goddess, there was a custom to draw or hang a white rose in the meeting rooms, as a reminder of the non-disclosure of the said information. It was also believed that roses weaken the effect of wine and therefore garlands of roses decorated feasts, festivities in honor of the god of winemaking Dionysus (Bacchus). The rose was called the gift of the gods. Wreaths of roses were decorated: statues of the gods during religious ceremonies, the bride during weddings. The custom of decorating the floor with rose petals, twisting columns of curly roses in the halls came to the ancient palace life from Ancient Egypt, from Queen Cleopatra, highlighted this flower more than others. In ancient Rome, rose gardens turned into huge plantations. Flowers from them were intended to decorate palace halls during feasts. In Rome, a religious theme was overshadowed by luxurious imperial greatness. It is interesting that in Rome, which constantly spreads its borders, a rose from a "female" flower turned into a "male" one. The soldiers, setting out on a campaign, put on pink wreaths instead of helmets, symbolizing morality and courage, and returning with victory, knocked out the image of a rose on shields. From roses weaved wreaths and garlands, received rose oil, incense and medicine. The banquet emperors needed so many roses, which were also delivered by ships from Egypt. Ironically, it is generally accepted that Nero's passion for roses contributed to the decline of Rome. After the fall of the Roman Empire, rose plantations were abandoned because Christianity first associated this flower with the licentiousness of Roman customs. In the Early Middle Ages, the main theme is the Christian religion and roses are located mainly in the monastery gardens, symbolizing divine love and mercy. Despite the huge number of civil wars, when the crops and gardens of neighbors were violently destroyed, the only place of peace and harmony remained the monastery gardens. They grew medicinal plants and flowers for religious ceremonies. During this period, the rose becomes an attribute of the Virgin Mary, Jesus Christ and various saints, symbolizing the church as a whole. More deeply, the symbolism of the rose was revealed in Catholic life, when the rosary and a special prayer behind them were called the "rose garden". Now the rose has become the personification of mercy, forgiveness, martyrdom and divine love. In the late Middle Ages, in the era of chivalry, roses became part of the "cult of the beautiful lady." Rose becomes a symbol of love of a nobleman to the wife of his heart. Courtesy was of a socially symbolic nature, described in the novel of the Rose. The lady, like a rose, symbolized mystery, magnificent beauty and temptation. Thus, in the Late Middle Ages, the secular principle manifests itself on a par with the religious vision of the world. And in the Renaissance, the religious and secular component are in balance. The theme of secular pleasures and entertainments was transferred further to the Renaissance gardens. In secular gardens at palaces, villas and castles, it symbolized love, beauty, grace and perfection. In this case, various secret societies appear that choose a rose as an emblem, as a symbol of eternity and mystery. And if the cross in the emblem of the Rosicrucians symbolized Christianity, then the rose symbolized a mystical secret hidden from prying eyes. In modern times, secular life comes to the fore, and with it new ways of communication, for example, in the language of flowers, in particular roses. In the XVII–XVIII centuries. gardening art is becoming secular; sesame, the language of flowers, comes from Europe to the East. White rose symbolized a sigh, pink –an oath of love, tea –a courtship, and bright red –admiration for beauty and passionate love [2]. In aristocratic circles, the creation of lush rose gardens is in fashion. Roses are actively planted in urban and suburban gardens. In modern times, rose gardens carry the idea of aesthetic relaxation and enjoyment. Many new varieties were obtained in the 19th century, during the period of numerous botanical breeding experiments. At this time, gardening ceased to be the property of the elite of society and became publicly available. In the XX–XXI centuries. rosaries, as before, are popular. Many of them are located on the territory of ancient villas, palaces and other structures, continuing the tradition.
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Jessica. "The Lord's Supper Revisited." Indonesian Journal of Theology 10, no. 2 (December 20, 2022): 167–90. http://dx.doi.org/10.46567/ijt.v10i2.195.
Повний текст джерелаАнотація:
The Lord’s Supper is probably one of the most vital elements in Christianity. However, churches nowadays witness two extreme attitudes in approaching the Lord’s Supper: one that over-sacralizes the ceremony as something mystical or magical while the other simply takes it as a ritual or memorial. While both notions are not wrong in some sense, the ceremony in fact falls somewhere in the middle. Eucharist involved two important dimensions: it is a meal, and it is a “sacrificial” meal. The ordinary and the religious aspects both exist within the eucharist.
In the records of the Last Supper, Jesus ate the Passover “meal” with His disciples and reinstituted it. From then on, the early church celebrated the Lord’s Supper, gathering and breaking bread in houses, which was then known as agape—a love feast. However, what we witness in today’s Lord’s Supper is nowhere close to the original Last Supper or the early Christian agape feast. It becomes a ceremony without a meal; a celebration without a feast. It is ironic that the so-called “supper” only involves a wafer-like bread and a really small cup of wine. It is the absence of a “meal” that this ceremony becomes more and more detached. The Lord’s Supper becomes difficult to understand because of the emphasis on its sacredness. The ceremony remains a ritual as the “sacred” is separated from the “secular”.
It is the contention of this study that the separation of the love feast from the ceremony of the Lord’s Supper that render it meaningless. This study aims to uncover the context and history of the Lord’s Supper, especially the significance of a feast or meal in the eucharist, and how it was lost in the course of history. We will see that it is in the context of a meal that the early church celebrates the eucharist, a thanksgiving in the form of a love feast. It is in the context of a meal that Jesus introduced His body and blood in the Last Supper. It is in the context of a meal that God commanded the Israelites to observe the Passover. When we approach the Lord’s Table without a proper meal, the eating of the “bread” and “wine” without context becomes a ritual without reality.
Finally, suggestions are given to better approach the Lord’s Table, and hopefully regain the meaning and spirit of the ceremony.
11
Bazarov, Andrei A., Marina V. Ayusheeva та Svetlana V. Vasilieva. "Коллекции раритетной христианской литературы на монгольском языке в хранилищах Забайкальского края и Бурятии". Монголоведение (Монгол судлал) 14, № 4 (30 грудня 2022): 762–77. http://dx.doi.org/10.22162/2500-1523-2022-4-762-777.
Повний текст джерелаАнотація:
Introduction. The paper examines collections of rare Mongolian-language Christian editions housed at depositories of Zabaykalsky Krai and Buryatia. Goals. The study attempts a socioarchaeographic analysis of the mentioned collections at the Institute for Mongolian, Buddhist and Tibetan Studies (SB RAS) and the Kuznetsov Zabaykalsky Krai Museum of Local History and Lore. Materials and methods. In terms of methodology, the work rests on ‘cognitive history’ and some aspects of historical phenomenology. The paper assumes a content analysis of the collections be instrumental both in identifying Christian Buryat readers’ queries throughout the 19th and early 20th centuries, and in revealing specificities of missionary activity among Mongolic peoples in pre-revolutionary Russia. Conclusions. The content analysis of the two collections shows Transbaikalia was witnessing a specific cooperation between Protestant and Orthodox Christian missions. Personal libraries of Buryat Christians were largely compiled from Mongolian translations of the Bible funded mainly by the Protestant missions. The study attests to that the most promising missionary activity among Buryats (and Mongols at large) — dissemination of Christianity via primary education — was not supported by representatives of the missions. Our insights into the history of the collections show that results of Christian missionary translation activities aroused interest of Buryat Buddhists, and the latter tended to include such biblical translations into their libraries. Due to linguistic and historical circumstances, the Russian collections of Mongolian-language Christian publications have remained virtually unattended — both in terms of bibliographic description and scholarly research — for a long time. However, territorial, manufacturing and historical circumstances make the examined editions essentially unique. Our content analysis confirms there is a need for such investigations to reveal a coherent agenda of religious publications once used for the development of Christianity within Mongolian culture.
12
Longkumer, Bendangrenla S. "Bonhoeffer’s Theology of Resistance in the Context of Global Justice." International Journal of English Literature and Social Sciences 8, no. 1 (2023): 249–52. http://dx.doi.org/10.22161/ijels.81.31.
Повний текст джерелаАнотація:
Dietrich Bonhoeffer, the German philosopher and theologian whole lived during the Nazi Germany era, was a “lone voice in the wilderness” whose work on the theology of sociality advocated for a community which he calls the “visible community” and was “beyond all earthly ties”. In the Nazi Germany context, it ran counter current to the German nationalist propaganda of the volk which had aggressively made its way into all aspects of the German society including the church. Bonhoeffer’s theology of sociality opens up the possibility of Christianity as not merely a religious institution but a movement towards inclusivity. The study of Bonhoeffer’s theology of sociality becomes significant in formulating a new concept of community for contemporary times. The foundation of communities formed along earthly ties whether be it religious, political, cultural, social and in our context caste or ethnic almost always inevitably turn into oppressive powers. This radical demand of renunciation of earthly ties, yet the call to live for the sake of the ‘neighbour’ and to bear the ‘cost of discipleship’ is counter-intuitive to contemporary individualistic and consumerist impulses, which therefore opens up the question of how one is to live in the modern world in the face of modern powers. This opens up the possibility of exploring the relationship between the individual and the community and the ethical responsibility that this community must fulfil towards the oppressed and the suffering. In the context of global justice, an understanding of Bonhoeffer’s theology of sociality offers the articulation of an inclusive community that does not discriminate or oppress.
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Douglass, Rachel. "The Eschatological Key." Religion and the Arts 25, no. 4 (September 29, 2021): 455–69. http://dx.doi.org/10.1163/15685292-02504003.
Повний текст джерелаАнотація:
Abstract In the first volume of his systemic series, German theologian Jürgen Moltmann begins his systematics with a musical metaphor; “The eschatological is not one element of Christianity, but it is the medium of Christian faith as such, the key in which everything is set …” Moltmann then goes on to propose that the eschaton is a temporal event, which breaks the logic of his initial metaphor of the key signature. This essay will explore the differences between understanding the eschaton explicated as the key that Christian hope is set as opposed to a temporal alternative, such as the time signature. Jeremy Begbie is brought into the conversation to explicate how “harmony” can guide our conversation of music theory, and Miguel De La Torre illuminates how Moltmann’s claim, which while revolutionary in many aspects, continues to rely on Eurocentric understanding of salvation history, just as music theory tends towards Eurocentrism. We also examine what we lose out on when we leave this uninterrogated. To conclude, we explore how Moltmann’s proposal about Christian hope becomes more coherent within the metaphor of key signature and right relationship instead of time signature and temporality.
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Friesen, Courtney J. P. "Dionysus as Jesus: The Incongruity of a Love Feast in Achilles Tatius'sLeucippe and Clitophon2.2." Harvard Theological Review 107, no. 2 (April 2014): 222–40. http://dx.doi.org/10.1017/s0017816014000224.
Повний текст джерелаАнотація:
A relationship between Achilles Tatius and Christianity has been imagined from at least as early as the tenth century when theSudaclaimed that he had converted to Christianity and been ordained as a bishop. Modern scholarship has found this highly improbable; nevertheless, attempts to explore connections between his late second-centuryc.e.novel,Leucippe and Clitophon, and early Christianity continue. In recent decades, within a context of renewed interest in the ancient novel, scholars of early Christianity have found a wealth of material in the novels to illuminate the generic development and meaning of Christian narratives in the New Testament and beyond. Less attention, however, has been given to the ways in which the novels respond to and incorporate themes from Christianity. Achilles Tatius's etiological myth of wine and its associated harvest festival inLeuc. Clit. 2.2 represent a particularly striking point of contact between Christianity and the Greek novel. In the first section below, I systematically review the narrative and ritual parallels betweenLeuc. Clit. 2.2 and the Christian Eucharist and conclude that they are too striking to be accidental or to have gone unnoticed by an ancient reader with knowledge of Christianity. Although these similarities have been pointed out, their meaning and consequences have received comparatively little attention from scholars either of the novel or of early Christianity. Thus, in the subsequent sections of this study I contextualize these parallels within second-century Christian and non-Christian literary and religious culture. My contention is that an exploration of the relationship betweenLeuc. Clit. 2.2 and the Christian Eucharist will provide valuable insight both into the larger project of Achilles Tatius and into the relationship between early Christianity and its contemporary context, particularly the Second Sophistic.
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Osewska, Elżbieta, Józef Stala, and Krzysztof Bochenek. "The Relationship between Religion and National Culture in Poland in Light of John Paul II’s Philosophical and Theological Reflections." Religions 13, no. 1 (December 30, 2021): 33. http://dx.doi.org/10.3390/rel13010033.
Повний текст джерелаАнотація:
Many historians and politicians acknowledge that John Paul II, along with other world-leaders of the 1980s brought about the destruction of European Communism. One could also say that connection between religion and culture inspired Poles to refuse co-operation with the Communism. According to Karol Wojtyła it is impossible without Christianity to understand the history of the Polish nation and culture. Being the son of Polish nation which has been condemned to death several times, by its neighbors, but which has survived and kept national identity, Pope John Paul II understood very well the important role of religion and culture. On the basis of his experience Slavic Pope laid out a vision for relationship between Christianity and culture as the ‘priority’ of the civilization of love. He pointed out a number of reasons for this, which will be presented in this article. First, religion does not exist in vacuum, but in a certain context. Second, religion played a decisive role in the construction of States and nations. Third, Christianity is a creator of culture in its very foundation, and deep transformation of culture starts when Christianity and culture are linked together. Fourth, Christianity is incomplete if it is not lived out in a culture. Fifth, Polish culture and society has been deeply animated by religious piety. Sixth, culture provides a medium for dialogue between believers and nonbelievers. Seventh, the goal of the engagement of culture in accordance with Christianity is the creating of a civilization of love, which enables the human being to live freely in the truth. The research aim of this article is to present the strong relationship between Christianity and national culture in Poland, to identify the core of the Polish national culture, the ways Polish culture has been growing and communicating in connection with Roman Catholicism in the light of Pope John Paul II’s teaching.
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Lemmons, Rose Mary Hayden. "Modes of Re-Enchantment." Journal of Interdisciplinary Studies 29, no. 1 (2017): 91–114. http://dx.doi.org/10.5840/jis2017291/26.
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This essay uses the philosophy and theology of John Paul II to argue that re-enchanting the world requires various modes depending on whether religious beliefs are deemed false or irrelevant. The former requires re-enchantment through theistic philosophy. The latter requires re-enchantment through other-centered love as exemplified by relationships in God-centered families. Familial love–whether natural, Christian or ecclesial–plays a crucial role in facilitating a familial relationship with God best exemplified in Christianity. Although having a relationship with God does not necessitate Christianity, re-enchantment does, since statistics and dialectics show that only Christianity enables most of its believers to hold that such a relationship is possible. This relationship with God is what ultimately re-enchants the world.
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Pratton, Marie. "Christianity and Feminism: The Marriage of Love and Reason." Feminist Theology 10, no. 30 (May 2002): 104–13. http://dx.doi.org/10.1177/096673500200003010.
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Zacharias, Samuel, Muner Daliman, Kristian Sugiyarto, and Timotius Sukarna. "Love in Religious Scriptures in Indonesia A Semantic Study." Asian Journal of Engineering, Social and Health 2, no. 8 (August 25, 2023): 716–29. http://dx.doi.org/10.46799/ajesh.v2i8.82.
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This study is a literature review study of the literature of recognized religious scriptures in Indonesia with a focus on semantic studies of love words using N Vivo 12 Plus software. So a literature search of this study uses the keyword love in Indonesian unless there is no scripture available in Indonesian. This study obtained the results of research, that in all the holy scriptures of recognized religions in Indonesia, the word love was obtained through the text search software N Vivo 12 Plus found in the Bible as many as 495, Qur'an 58, Veda 241, Tripitaka 1705, and Sishu 571. Semantic studies of the word love in the original language of religious scriptures in Indonesia found the words Ahav, Hesed, Agape, and Philia in Christianity, Hubb, Wadda, and Rahmah in Islam, Prema in Hinduism, Metta in Buddhism, and Ren in Confucianism. This study explains that love exists in every religious scripture in Indonesia and can be a campaign implemented to increase tolerance between religious communities in Indonesia that are plural and have a religious community in order to increase national unity.
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Blankenship, Paul Houston. "What Lucifer Taught Me About How to Be a Christian: Towards an Apophatic Ethnography." Ecclesial Practices 10, no. 1 (June 22, 2023): 95–111. http://dx.doi.org/10.1163/22144417-bja10049.
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Abstract This article aims to crack open the structure of ethnographic theology. It challenges our Christian faith to nurture our love for the world, Christian and otherwise. This article is based on extensive ethnographic fieldwork with young adults experiencing homelessness in Seattle who claim to be Luciferians and hate Christianity. I query what difference an ethnographic theologian’s personal faith makes from field to text and then back to field. What really matters about ethnographic theology, I propose, is participation in the transformative power of divine love through contemplative action that necessitates apophatic practice. I demonstrate how my own apophatic ethnographic practice(s) helped me understand what is at stake with Luciferians on the streets of Seattle and take contemplative action. I also disclose a fruit of my apophatic practice: a transformed perspective on Luciferianism where I came to experience Christ in Lucifer’s wounds and the Luciferian rejection of and disgust for Christianity.
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MILBANK, JOHN. "THE BODY BY LOVE POSSESSED: CHRISTIANITY AND LATE CAPITALISM IN BRITAIN." Modern Theology 3, no. 1 (October 1986): 35–65. http://dx.doi.org/10.1111/j.1468-0025.1986.tb00127.x.
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Zurlo, Gina A., Todd M. Johnson, and Peter F. Crossing. "World Christianity and Religions 2022: A Complicated Relationship." International Bulletin of Mission Research 46, no. 1 (December 22, 2021): 71–80. http://dx.doi.org/10.1177/23969393211046993.
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This article marks the thirty-eighth year of including statistical information on World Christianity and mission in the International Bulletin of Mission Research. This year it includes details on the growth of world religions, increasing religious diversity, and personal contact between Christians and people of other religions. The world is becoming more religious, and the world’s countries have become more religiously diverse, yet Christians have inadequate personal contact with members of other religions. Solidarity, including friendship, love, and hospitality, is posited as the way forward in addressing these trends.
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Bowlin, John. "Just democracy, just church: Hauerwas and Coles on radical democracy and Christianity." Scottish Journal of Theology 64, no. 1 (December 16, 2010): 80–95. http://dx.doi.org/10.1017/s0036930610001079.
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AbstractIn their remarkable new book, Christianity, Democracy, and the Radical Ordinary, Stanley Hauerwas and Rom Coles endorse a radical turn in our democratic practices and ecclesial engagements. In what follows, I say what this turn amounts to and consider what reasons might encourage churches and democracies to make it. In the end, I argue that good reasons are missing. We should forgo the radical and settle for just democracy, just church. In large measure, it is a dispute over Augustine's legacy as a social critic. Hauerwas and Coles accent the discussion of pagan virtue and temporal politics in the City of God while I prefer the remarks on idolatry and just love from book 4 of the Confessions. Hauerwas and Coles might share Augustine's anxiety about idolatry, but they resist his solution. He suspects that our idolatrous tendencies can be resolved only as we take on the just love of Christ, while they are inclined to think that democracy and church made radical will do the trick. They might also insist that their departure from Augustine on this matter is less than it seems, that they accent the radical in order to avoid unjust love, but I'm not convinced and in the end I bring in Plato's Alcibiades – garlanded, drunk and angry – to help justify my doubts.
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Kwak, Jun-Hyeok. "A Confucian Reappraisal of Christian Love: Ahn Changho Contra Augustinian Studies Conducted in South Korea." Religions 14, no. 6 (June 12, 2023): 777. http://dx.doi.org/10.3390/rel14060777.
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This paper tackles the dominant views of Augustine’s notion of ‘love’ in South Korea which have been described as the puritan pathos of distance from civic commonality. A complete guide to the reception and transmission of Augustine’s philosophy in South Korea would be almost unmanageable. However, the essential key to understanding the place of Augustine’s philosophy in South Korea can be found in the interpretations of Augustine’s notion of love. In all its complexity in these interpretations, the legacy of Augustine in South Korea turns out to consist exclusively of anti-political or non-communal eschatological longings for salvation. In a similar vein, the dominant views of Augustine’s notion of love have been convoluted with their emphasis on the superiority of love of God over love of neighbor. Based on these observations, this paper suggests Ahn Changho’s Confucian reappraisal of Christian love as an alternative to the dominant views of Augustine’s notion of love in South Korea, by investigating his view of filial piety as mutual love with respect to the possible implications of Augustine’s notion of love for shaping or consolidating civic friendship beyond brotherly commonality in Christianity.
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Tulowiecki, Dariusz. "Dialogue and the "culture of encounter" as the part to the peace in the modern world (in the light of Pope Francis course)." Ukrainian Religious Studies, no. 74-75 (September 8, 2015): 90–119. http://dx.doi.org/10.32420/2015.74-75.565.
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Summary. Religious differences may rise and actually historically rose tensions and even wars. In the history, Christians also caused wars and were a threat to social integration and peace, despite the fact that Christianity is a religion of peace. God in Christians’ vision is a God of peace, and the birth of Son of God was to give peace «among men in whom he is well pleased» (Lk 2,14b). Although Christians themselves caused wars, died in them, were murdered and had to fight, the social doctrine of Christianity is focused on peace. Also the social thought of the Roman Catholic Church strives to build peace.
Over the years, the social teaching of the Roman Catholic Church was formed, which sees the conditions and foundations for peace. These are: the dignity of the human person, the natural law, human rights, common good, truth, freedom, love and social justice. The development of the Roman Catholic Church’s teaching on peace was contributed by popes of XX century: Pius XI (1922–1939), Pius XII (1939–1958), with high impact – John XXIII (1958–1963), Paul VI (1963–1978), Pope John Paul II (1978–2005) and Pope Benedict XVI (2005–2013). After Pope Benedict XVI’s resignation, the most important role of the preceptor in the Church of Rome fulfills Francis – the pope from Argentina. Although his pontificate is not long, and teaching is not complete, but you can tell that he continues to build the social doctrine of the Roman Church in matters of peace through the development of so-called «culture of encounter». Based on selected speeches and letters of two years’ pontificate of Francis, the first figure of «culture of encounter» can be lined out as a way of preventing and resolving tensions in the contemporary world.
Fundamentals of the concept of dialogue Francis created in the days of being a Jesuit priest and professor at Jesuit universities. He based it on the concept of Romano Guardini’s dialogue. Foundations of the look at the dialogue – in terms of Jorge Mario Bergoglio are strictly theological: God enters into dialogue with man, what enables man to «leaving himself» and enter into dialogue with others. Bergoglio dealt with various aspects of the dialogue: the Church and the world, culture and faith, dialogue between religions and cultures, dialogue inter-social and inter-national, dialogue rising solidarity and co-creating the common good. According to him the dialogue is a continuous task, not a single event; is overcoming widespread «culture of effacement» and «culture of fight» towards a «culture of encounter»; it releases from autism, isolation, gives strength and meaning of life, renews the ability to listen, lets looking at community in the perspective of the whole and not just selected units. As Bishop of Rome Jorge Mario Bergoglio continues and develops his idea of «a culture of dialogue and encounter». In promoting dialogue, he sees his own mission and permanent commitment imposed on him. He promotes the atmosphere – a kind of «music» – of dialogue, by basing it on emotions, respect, intuition, lack of threat and on trust. The dialogue in this sense sees a partner in each person, values the exchange always positively, and as a result it leads to making life ethical, bringing back respect for life and rights of every human being, granting the world a more human face. «Culture of encounter» has the power of social integration: it removes marginalization, the man is the goal not the means of actions, it does not allow a man to be reduced to a mere object, tools for profit or authority, but includes him into a community that is created by people and for their benefit. Society integrated in this way, constantly following «culture of encounter» rule, renews itself all the time and continually builds peace. All people are called to such building: believers and those who do not believe, all of good will. Also, the heads of state have in this effort of breaking the spiral of violence and a «culture of conflict» – both in economic and political dimension – big task and responsibility. Pope Francis reminded about this in a special letter to president of the Russian Federation Vladimir Putin on September 14, 2014 year. In the letter he wrote: «it is clear that, for the world’s peoples, armed conflicts are always a deliberate negation of international harmony, and create profound divisions and deep wounds which require many years to heal. Wars are a concrete refusal to pursue the great economic and social goals that the international community has set itself, as seen, for example, in the Millennium Development Goals. Unfortunately, the many armed conflicts which continue to afflict the world today present us daily with dramatic images of misery, hunger, illness and death. Without peace, there can be no form of economic development. Violence never begets peace, the necessary condition for development». On thebasis of the current teaching of PopeFrancisthe following conclusion can be drawn, thatthe key topeace in the worldin many dimensions- evenbetweenreligions–isadialoguedeveloped under «cultureof encounter».
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Słowikowski, Andrzej. "The Reality of Love: An Affirmative Vision of Christianity Based on Kierkegaard’s Interpretation of the Maxim: Love is the Fulfilling of the Law." Kierkegaard Studies Yearbook 23, no. 1 (July 26, 2018): 179–203. http://dx.doi.org/10.1515/kierke-2018-0009.
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AbstractBased on Kierkegaard’s interpretation of the maxim Love is the fulfillment of the law the present article seeks to show how consistent use of Kierkegaard’s terminology can aid in discovering the affirmative vision of Christianity implicitly contained in the philosopher’s religious writings. The starting point is in this case the Christian, spiritual account of love as established by God in every human being which fully manifests itself in the love for one’s neighbor. Only such a love is able to fulfill the law, that is, to make the temporal, human life entirely comprehensible and full of meaning. In order to approach this thesis properly, a differentiation between the possibility of love (law, nature) and the reality of love (love, eternity) is introduced. In effect, it is shown how the concepts of law and love, related to each other dialectically, are able to explain the fundamental relation of the temporal to the eternal in human existence. The pattern as to how this relation of love to the law should be played out is Jesus Christ, as one who, by his love for God, fulfilled the law of God’s love for man. In this act, he created for every human being the possibility of reconciliation with God and established Christianity as a positive religion, one in which there is actually no negative element in existence.
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Gupta, Charu. "Allegories of “Love Jihad” and Ghar Vāpasī." Archiv orientální 84, no. 2 (September 18, 2016): 291–316. http://dx.doi.org/10.47979/aror.j.84.2.291-316.
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In modern India, the year 2014 was marked by the ascendency of Hindu nationalist forces in politics. At a subterranean level, it was also witness to cries of “love jihad” and ghar vāpasī. “Love jihad” was alleged to be a movement aimed at forcibly converting vulnerable Hindu women to Islam through trickery and marriage and ghar vāpasī was a metaphor deployed by the Hindu Right to prevent religious conversions out of Hinduism and to simultaneously encourage “reconversions.” This essay examines the larger politics behind these aggressive campaigns. It highlights how both these movements were charged with a moral and communal fervor, adopting an unrestrained anti-Christianity and anti- Islam polemic. It argues that such idioms signal the interlocking of the social and the religious with the political. Furthermore, they also reflect the deep-seated anxieties of Hindu Right politics regarding female free will, the subversive potential of love, pliable and ambiguous religious identities, and syncretic socio-religious practices, all of which continue to exist in different forms.
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Sablin, Ivan. "Official Buddhism in Russia’s Politics and Education - Religion, Indigeneity, and Patriotism in Buryatia." Entangled Religions 5 (November 26, 2018): 210–49. http://dx.doi.org/10.46586/er.v5.2018.210-249.
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Focusing on organized Buddhism in the Republic of Buryatia and analyzing the statements of Khambo Lama Damba Aiusheev of the Buddhist Traditional Sangha of Russia and the textbooks used for teaching religion in public schools, the article discusses the different aspects of the relations between religion and state as applied to Buddhism in contemporary Russia in general and Buryatia in particular. The imperial politics of diversity management and especially the legacies of confessional governance in the Russian Empire and the Soviet Union made the four “traditional religions”—Orthodox Christianity, Islam, Buddhism, and Judaism—an important part of “federal” nation-building. Despite the overall desecularization of the Russian state and the long history of relations between the state and organized Buddhism, the predominantly Buryat, centralized organization Buddhist Traditional Sangha of Russia did not assert its claim to represent all Russian Buddhists. State efforts to establish a system of four “traditional religions,” providing inter alia a spiritual foundation for Russian patriotism, also did not succeed. Buddhism remained decentralized in both administrative and semantic terms and did not lose its connections to the communities outside Russia. In Buryatia itself, Shamanism and Orthodox Christianity continuously challenged attempts to present Buddhism as the only Buryat “traditional religion.”
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Alibe, Muhammad Tahir. "MODERASI BERAGAMA MENURUT PERSPEKTIF TOKOH AGAMA DI KOTA MANADO." Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 10, no. 2 (December 1, 2022): 175–97. http://dx.doi.org/10.52431/tafaqquh.v10i2.1052.
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Religious moderation was used as the object of research because they wanted to know the concept of religious moderation of each religious figure based on their respective holy books. This research is a qualitative research, using a love theory approach. it means that the perspectives of various religious figures see other creatures as part of themselves, one family even though they are different. The results of this study indicate that the concept of religious moderation in each religion is essentially based on the concept of compassion for others taught by their respective religions. This means respecting differences in beliefs, differences in how to approach God are not the focus of attention, but it is the basic humanity that causes them to respect each other among fellow creatures. Different humans are a destiny of God but they are like one family so they must love each other, love each other. The conclusion of this study is that Islam, Hinduism, Buddhism, Christianity have the principle of religious moderation based on their respective holy books. Each of their religious teachings teaches to love God's fellow creatures even though they are different, including different religions
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Kaynak Iltar, Ekin, Rabia Akçoru, Emine Atmaca, Nihal Kubilay Pınar, and Ali Bilge Öztürk. "Two Mediterranean Church Mothers: Their Presence and Importance in Patristic Philosophy." Religions 14, no. 10 (September 22, 2023): 1220. http://dx.doi.org/10.3390/rel14101220.
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There are many debates concerning the existence and possibility of Christian philosophy, as well as Jewish and Islamic philosophy. Starting from the debates in France in the 1930s, some philosophers, such as Bréhier, have argued that Christian philosophy, especially in the patristic era, did not operate through reason, as philosophy requires, for religion is a system full of dogmas, interpretations based on strict approaches and alleged facts. However, patristic philosophers, especially some pro-philosophy apologetic writers, suggested that pagan philosophy, which is assumed to operate through reason, took its doctrines from Christianity and distorted them. Thus, for them, Christianity was the true philosophy. If one takes the patristic philosophers’ view and considers Christianity a philosophy through their writings, one should acknowledge that, at the basis of their views, lies the meaning of φιλοσοφία, that is, the love of wisdom. Our consideration of early Christian philosophy as a way of life is best understood through the lens of the Church mothers since they are portrayed as the best examples among Christians. In this study, we aim to discuss patristic philosophy as the basic form of philosophizing and then go on to specify prominent female Christian philosophers from the Mediterranean Region, the crucible for many long-lasting civilizations, and finally examine the ways they were philosophizing. Our method of research is mainly based on document and content analysis since it is qualitative research in the philosophical literature. Based on the findings of this research, we demonstrate the core endeavor of philosophy as the love of wisdom through the ideas of two of the prominent women in early Christian philosophy.
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Lazarus-Yafeh, Hava. "Some Neglected Aspects of Medieval Muslim Polemics against Christianity." Harvard Theological Review 89, no. 1 (January 1996): 61–84. http://dx.doi.org/10.1017/s0017816000031813.
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Muslim medieval authors were fascinated with religious issues, as the corpus of Arabic literature clearly shows. They were extremely curious about other religions and made intense efforts to describe and understand them. A special brand of Arabic literature—theMilal wa-Niḥal(“Religions and Sects”) heresiographies—dealt extensively with different sects and theological groups within Islam as well as with other religions and denominations: pagan, Zoroastrian, Jewish, Christian, Hindu, and others. Of course, most of the heresiographies were written in a polemical tone (sometimes a harsh one, like that of the eleventh-century Spaniard Ibn Ḥazm's:Al-Faṣl fi-l-Milal wa-l-Ahwā wa-l-Niḥal[“Discerning between Religions, Ideologies, and Sects”]), but some come close to being objective, scholarly descriptions of other religions (for example, Al-Shahrastānī'sMilal wa-Niḥalbook from the twelfth century).
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Fatkhullin, R. A. "The Single Vector of the Social Orientation of Christianity and Islam." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 40 (2022): 114–24. http://dx.doi.org/10.26516/2073-3380.2022.40.114.
Повний текст джерелаАнотація:
The relevance of the exploration is related to the study of a single vector of the social orientation of Christianity and Islam. On the example of the Holy Scriptures of the Bible and the Quran, the Catechism, the main collections of traditions from Muhammad, collected by al-Bukhari, Muslim, Abu Daud and others, the social concept of the Russian Orthodox Church, the social doctrine of Muslims, as well as historical practice, the closeness of both religions in relation to a person and society. This is also manifested in the commandments of Christianity, with the exception of the doctrinal aspect, since the concept of God in Christianity and Islam is different from each other and not identical. Identity is observed in those qualities, some of which a true believer should have: love for the transmitter of revelation, love for neighbor, love for enemies, humility, patience, righteousness, purity of heart, mercy, repentance, trust in the Lord, preservation of the world, etc. There is a similarity in those qualities that a believer must eradicate in himself: breaking an oath, lying, anger, arrogance, a passion for accumulation, etc. The identity of traditional values in Christianity and Islam is considered: the institution of traditional marriage, the equality of men and women, the dignity of motherhood, the attitude to children, the prohibition of abortion and homosexuality, the attitude to slavery, which was at the time of the emergence of Islam and the existence of Christianity, is separately mentioned. The conclusions emphasize that feelings of love and compassion, understanding of man as the crown of creation, spiritual and moral development and gaining transcendental experience are common to Christianity and Islam. This exploration will allow us to better study the Russian model of interfaith relations in building a constructive dialogue in the socio-cultural sphere and, if necessary, use it in countering the challenges of our time. It should be taken into account that the Abrahamic religions are characterized by the concept of religious exclusivity, which practically excludes tolerance in matters of dogma and worship, as well as recognition of other religions as equal to them, while this allows you to save the religions themselves from distortion.
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Simmons, J. Aaron. "Militant Liturgies: Practicing Christianity with Kierkegaard, Bonhoeffer, and Weil." Religions 12, no. 5 (May 12, 2021): 340. http://dx.doi.org/10.3390/rel12050340.
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Traditional philosophy of religion has tended to focus on the doxastic dimension of religious life, which although a vitally important area of research, has often come at the cost of philosophical engagements with religious practice. Focusing particularly on Christian traditions, this essay offers a sustained reflection on one particular model of embodied Christian practice as presented in the work of Søren Kierkegaard. After a discussion of different notions of practice and perfection, the paper turns to Kierkegaard’s conception of the two churches: the Church Triumphant and the Church Militant. Then, in light of Kierkegaard’s defense of the latter and critique of the former, it is shown that Kierkegaard’s specific account gets appropriated and expanded in Dietrich Bonhoeffer’s account of “costly grace” and “religionless Christianity,” and Simone Weil’s conception of “afflicted love.” Ultimately, it is suggested that these three thinkers jointly present a notion of “militant liturgies” that offers critical and constructive resources for contemporary philosophy of religion.
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Morgan, Robert. "Historical and Canonical Aspects of a New Testament Theology." Biblical Interpretation 11, no. 3 (2003): 629–39. http://dx.doi.org/10.1163/156851503790507954.
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AbstractIn nineteenth-century discussions of the scope and methods of New Testament theology more attention was paid to the new historical methods than to the reasons for this discipline. Its independence from dogmatics was new, but it was the role of Scripture in the life of the Church which made it important in educating clergy. Theological interpretation of any passage of Scripture might serve as a source of Christian faith and theology, but for Scripture to be a norm, a survey of the whole New Testament is needed. New Testament theologies using historical exegesis and attending to all the canonical writings can offer (or imply) proposals about the identity of Christianity, and in the conversation between such proposals a measure of consensus can be expected where there is agreement to respect textual intention. Most Christian reading of Scripture to nourish and communicate faith is done through translations and without asking about authorial intention, but theologians making proposals about the identity of Christianity which accord with the witness of Scripture are subject to more constraints for the sake of consensus. They need to survey the whole New Testament using critical historical exegesis and background knowledge of the ancient world to inform a perspective derived from their contemporary understandings of Christianity. Such theologically interested surveys are properly called New Testament theologies.
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Sanecka, Anna. "Christianity Facing the Ageing of Global Population." Journal of Education Culture and Society 6, no. 2 (January 2, 2020): 240–56. http://dx.doi.org/10.15503/jecs20152.240.256.
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The ageing population is a great challenge for the whole world including churches, Christian communities, Christian families and the so-called “Christian countries”. The respect and support for elderly people is almost a common rule of social life in developed countries regardless of religious views. But in the Christian world this obligation has very strong religious justification – obligation enshrined in the Commandments of Old (the fourth/fifth Commandment) and New (the second one of The Greatest Commandments of Love) Testaments. Therefore between the Christianity – understood as a set of different communities sharing their beliefs in Jesus Christ – and aging population there are many very different connections including among others: honour and respect, privilege, obligations, giving – receiving relations, duty, charity, solidarity, dependency. They are present both in the teaching and the practice of different Christian communities starting with Churches, through NGOs and Christian societies, ending with Christian families. The paper shows some of these connections. It also tries – based on a case of Poland – to answer the question whether the Christianity is ready to face the aging of global population.
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Nafis, Mhd Ad-Darrun, Kamaluddin Kamaluddin, and Endang Ekowati. "Sosial Religius dalam Perspektif Islam dan Kristen." YASIN 3, no. 5 (July 15, 2023): 895–911. http://dx.doi.org/10.58578/yasin.v3i5.1437.
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This study aims to find out how social religious urgency is in the views of Islam and Christianity and find out how social religious similarities and differences in the views of Islam and Christianity. In this study, researchers used a type of library research (library research). This research uses the Sociology of Religion approach method. The sociology of religion approach is an approach that discusses one of the social phenomena, namely religion as a social manifestation. The results of this study are that social religion is an act based on awareness or a tendency to pay attention to the public interest in accordance with religious rules. In Islam, social religious pressure is very important to build a good relationship between individuals with God and fellow human beings. Meanwhile, in the Christian view, social religion also emphasizes the importance of the individual's relationship with God and fellow human beings. Christianity prohibits that love is the main principle in living a social-religious life. Mukti Ali's views on social religion in Islam emphasize the values of solidarity, social justice, social responsibility, and interfaith dialogue. He described the importance of the active role of Muslims in society to create a better and harmonious life based on Islamic teachings.
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Hensman, Rohini. "Christianity and Abortion Rights." Feminist Dissent, no. 5 (January 26, 2021): 155–82. http://dx.doi.org/10.31273/fd.n5.2020.763.
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The struggle for abortion rights continues to rage in the 21st century. On one side feminists, who see it as part of the struggle to establish a woman’s right to control her own body, and a wider constituency, who deplore the injury and death resulting from the lack of access to safe abortions, have campaigned energetically for abortion rights. On the other side, various religious fundamentalists have put pressure on states to block any expansion of rights and even take away existing rights. Prominent among the anti-abortion forces are the Roman Catholic establishment and right-wing Evangelical sects. Unable to find any prohibition of abortion in the scriptures, they have relied on the prohibition of murder, arguing that a fertilised ovum constitutes a human life, and therefore its destruction constitutes murder. This extreme anti-abortion position too finds no support in the Bible: indeed, even the Catholic church adopted it only in the latter part of the 19th century, and among Evangelicals it is much more recent, suggesting that it is part of the right-wing fundamentalist backlash against struggles for women’s rights. Progressive Christians have been among those fighting for reproductive justice. Their arguments are compatible with the feminist position that having a baby should be a matter of choice, and that those who care for children should do so out of love, not compulsion. Thus reproductive justice is not only a matter of securing the right of women to make decisions about their bodies and their lives, but also a matter of securing the right of children to be loved and wanted.
Keywords: abortion, feminism, Christianity, religious fundamentalism, women’s rights, children’s rights.
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Maritain, Jacques. "Christianity and Democracy." Journal of Interdisciplinary Studies 21, no. 1 (2009): 143–52. http://dx.doi.org/10.5840/jis2009211/28.
Повний текст джерелаАнотація:
In this engaging APSA address, Jacques Maritain outlines the essential relationship between Christianity and democracy. In Maritain's view, it is the Gospel or the Christian leaven which has awakened the secular, temporal consciousness to supreme moral principles and the real content of democracy understood as the earthly pursuit of Gospel truths conceming the transcendent origins and destiny of man and society. Christianity teaches the inalienable dignity of every human being fashioned in the image of God, the inviolability of conscience, the unity of the human race, the natural equality of all men, children of the same God and redeemed by the same Christ, the dignity of labor and the dignity of the poor, the primacy of inner values and good will over external values, universal brotherhood, love, and justbe. Maritain distinguishes between the procedural aspects and the substantive content of democracy, but anchors the Gospel vision in the free exercise of rational and moral faculties as key to democratic self-government. He cautions that without a superior moral law by virtue of which men are bound in conscience toward what is just and good, the rule of the majority runs the risk of being raised to the supreme rule of good and evil, and democracy is liable to tum to totalitahanism, that is, to self-destruction. Maritain concludes that what has been gained for the secular consciousness, if it does not veer to barbarism, is the sense of freedom consonant with the vocation of our nature.
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McGinn, Bernard. "Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to Sixteenth Centuries." Church History 56, no. 1 (March 1987): 7–24. http://dx.doi.org/10.2307/3165301.
Повний текст джерелаАнотація:
All ideals of Christian perfection, and mysticism is certainly one of these, are forms of response to the presence of God, a presence that is not open, evident, or easily accessible, but that is always in some way mysterious or hidden. When that hidden presence becomes the subject of some form of immediate experience, we can perhaps begin to speak of mysticism in the proper sense of the term. The responses of the subject to immediate divine presence have been discussed theologically in a variety of ways and according to a number of different models. Among them we might list direct contemplation or vision of God, rapture or ecstasy, deification, living in Christ, the birth of the Word in the soul, radical obedience to the directly present will of God, and especially union with God. All of these responses, which have rarely been mutually exclusive, can be called mystical in the sense that they are answers to the immediately experienced divine presence. Therefore, the mysticism of union is just one of the species of a wider and more diverse genus or group.
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Hasiholan, Anggi Maringan, and Aldi Abdillah. "The Concept of Love in Islam, Christianity, and Judaism for the Postmodern Indonesian Religious Communities." Dialog 45, no. 2 (December 29, 2022): 195–206. http://dx.doi.org/10.47655/dialog.v45i2.652.
Повний текст джерелаАнотація:
The pattern of thinking relativism and pluralism in the postmodern era has always been a problem in religious life. The problem is due to the openness of relations between religions. This thinking style will be good if it accommodates a sense of brotherhood and mutual understanding between religious communities. On the other hand, it will be harmful if it is used to bring down other religions. This study aims to build a constructive model of comparative theology in a pluralistic society in Indonesia. The research method used in this paper is comparative theology by comparing the concept of Habluminallah-Habluminannas, with a similar idea in Christianity, which is also rooted in Judaism. The results showed that the idea of Habluminallah-Habluminannas is a unifying difference from the three Abrahamic religious concepts without eliminating the religiosity of each religion. This study concludes that Habluminallah-Habluminannas is the shade of the three Samawi religions to strengthen harmony and brotherhood. Keywords: habluminallah-habluminannas, comparative theology, inter-religious dialogue, postmodern
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Durley, Gerald. "We Must Find the Love Again!" Review & Expositor 109, no. 1 (February 2012): 95–103. http://dx.doi.org/10.1177/003463731210900112.
Повний текст джерелаАнотація:
The Christian Church was founded to be an inclusive body of believers who welcomed all people regardless of their race, creed, gender, ethnicity, cultural background or other differences. The principles that constituted the basis of this doctrine were love, forgiveness, and acceptance. Unfortunately, in modern times, religious dogmas and spiritual agendas have grossly overshadowed that love, a circumstance that has created a frightening climate and environment of exclusivity, based on personal interpretations and perceived privileges. This article will explore what Christianity was originally created to accomplish by seeking to love and receive all who sought its refuge for spiritual sustenance, as well as, to offer a few basic guidelines that may assist members of the Church to find the love again. The idea is to share one another's stories through honest, open transparent communication seeking to establish understanding
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Lin, Deena M. "Book Review: Faith After Doubt by Brian D. McLaren." Socio-Historical Examination of Religion and Ministry 3, no. 1 (August 18, 2021): 182–92. http://dx.doi.org/10.33929/sherm.2021.vol3.no1.09.
Повний текст джерелаАнотація:
In Faith After Doubt, Brian McLaren formulates doubt as a means to enhance and enrich religious faith. In progressive fashion, doubt is reclaimed as a means to develop faith, such that believers can aim towards a greater solidarity with others and practice revolutionary love. By providing a nuanced analysis of faith, McLaren takes a phased approach where believers experience increased levels of wisdom and spiritual depth as they engage in different levels of doubt. This text may offer assistance to those who have been discouraged and fearful of entertaining doubt in their spiritual lives. Through invoking a healthy skepticism of inherited doctrines passed down by dogmatic Christianity, individuals are provided a means to further develop their faith as opposed to becoming disjointed from it. Much of this text constructs a progressive future for Christianity in an effort to ensure its relevance and continued survival. Beyond the complex analysis given to faith and doubt in this work, it is lacking a robust means to ensure that Christians will enact the revolutionary love McLaren aims to achieve. To impart such a vision of love requires practicing radical hospitality towards the most vulnerable, and believers cannot remain complicit to a toxic form of orthodoxy. Pursuing social justice aims necessitates an activist faith that critically probes dogmatic theology; and by making allowances for the faith commitments of all believers irrespective of consequence, this project remains a tepid means to further a truly progressive evolution of Christianity.
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Pavenkov, Oleg, and Mariia Rubtcova. "Metaphysics of love in the religious philosophy of Pável Florensky." Anales del Seminario de Historia de la Filosofía 33, no. 1 (April 8, 2016): 163–80. http://dx.doi.org/10.5209/rev_ashf.2016.v33.n1.52293.
Повний текст джерелаАнотація:
This article focuses on the analysis of the concept of love in the religious philosophy of Pavel Florensky, who shares the ontological approach to the consideration of love with other representatives of Russian religious philosophy (N. berdyaev and S. bulgakov). We pay more careful attention to the understanding of love-άγαπαν by Florensky. We have drawn the conclusion that, in the philosophy of P. Florensky, Love, closely connected with truth and beauty, is considered an ontological basis existence of personality. We develop the ideas of Pavel Florensky, and accordingly assume that it is possible to synthesise love-agape and love-eros around the idea of sacrificial love. Agapelogical and erotical ‘bezels’ of one jewel of love is aspects of united love, which is given by God. this gift of God, the gift of united love, is kept by humans through prayer and deeds of love.
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Yang, Lucinda. "Aspects of Pentecostal Christianity in Zimbabwe, by Lovemore Togarasei (ed.)." Pneuma 41, no. 2 (August 30, 2019): 363–66. http://dx.doi.org/10.1163/15700747-04102030.
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Kamaara, Eunice. "Towards Christian National Identity in Africa: A Historical Perspective to the Challenge of Ethnicity to the Church in Kenya." Studies in World Christianity 16, no. 2 (July 2010): 126–44. http://dx.doi.org/10.3366/swc.2010.0002.
Повний текст джерелаАнотація:
Ethnic conflicts characterise much of Africa today. While Christian values are expected to foster national cohesion and identity, more often than not, Christianity has provided a convenient and effective rallying point around which ethnic conflicts are mobilised. This writer adopts a historical perspective to interrogate negative ethnicity and the Church in Africa using illustrations from Kenya. She challenges the Church to ‘re-route’ its mission for ‘love, justice and real humanity lived by Christ and based on him’ (Okolo).
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Kim, Jeong Oh. "Sir Thomas Browne’s Faith, Hope, and Love in Religio Medici , Hydriotaphia , and “A Letter to a Friend”." Christianity & Literature 73, no. 2 (June 2024): 163–83. http://dx.doi.org/10.1353/chy.2024.a930539.
Повний текст джерелаАнотація:
Abstract: In this essay, I suggest Sir Thomas Browne as a new religious and medical author of influence. Based on a radical perspective of the anatomy of the human soul, he emphasizes the importance of a rational faith to fulfill the demand of reason and to create a Reformative social milieu in defense of cultural Christianity. In a situation where there is a geographic turn in religious studies and a religious turn in literary studies, I redefine Sir Thomas Browne’s geography of religion as an environment where God’s love, including the human practice of charity, unfolds for Christian tolerance and reconciliation.
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Wang, Fuyi. "A Comparison of Human Life in Christian and Chinese Buddhist Bioethics." Religions 15, no. 5 (May 20, 2024): 624. http://dx.doi.org/10.3390/rel15050624.
Повний текст джерелаАнотація:
Bioethics provides a new perspective for the comparative study of Christianity and Chinese Buddhism. This paper provides a comprehensive comparison of the sources, states of existence, and fundamental principles and purposes of the Christian and Chinese Buddhist perspectives on human life, focusing specifically on the realm of bioethics. It places special emphasis on teachings about God’s creation and dependent origination, original sin and Buddhist causality, as well as love and compassion. Despite the significant geographic distance between Christianity and Chinese Buddhism, the dialogue highlights potential cultural differences and interpretations. It also demonstrates mutual acceptance and the process of redefining one’s own identity. Religious bioethics greatly benefits from a comprehensive study of various religions from around the world. It aims to encourage cross-cultural and interdisciplinary research on different religions globally. It promotes religious bioethics as a relevant field of study.
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Cole, Jennifer. "The Love of Jesus Never Disappoints: Reconstituting Female Personhood in Urban Madagascar." Journal of Religion in Africa 42, no. 4 (2012): 384–407. http://dx.doi.org/10.1163/15700666-12341239.
Повний текст джерелаАнотація:
Abstract Drawing from extensive fieldwork in east Madagascar, this article examines the role of Pentecostal churches in assuaging gendered suffering among middle-aged women who have become vulnerable to social exclusion. It focuses particularly on two techniques that women use to manage their relationships with husbands and children: cultivated passivity and the creation of a relationship with Jesus through prayer and small acts of exchange. It argues that conversion and the practice of Pentecostal Christianity helps women less by changing their husband’s behavior than by offering them an alternative source of authority and a new set of practices through which to build valued personhood.
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Pallesen, Carsten. "Den Nikænske Bekendelse og homoousien." Dansk Teologisk Tidsskrift 86, no. 2 (September 18, 2023): 187–217. http://dx.doi.org/10.7146/dtt.v86i2.140684.
Повний текст джерелаАнотація:
This article discusses the Nicene Creed with special regard to the concept of homoousios (consubstantiation), which Jean-Luc Nancy recently has claimed to be the defining moment of Western philosophy and the self-deconstructive dynamic of Christianity. While Adolf Martin Ritter, Pier Franco Beatrice, Christopher Stead, Heinrich Dörrie, Eberhard Jüngel, Thomas F. Torrance, and others provide theological and historical accounts of the Nicene Creed, this article explores a possible contemporary philosophical interpretation of the Nicene homoousios as the concept of the “concept” in Georg Wilhelm Friedrich Hegel’s Science of Logic. Michael Theunissen’s social philosophical reconstruction of the Hegelian “concept” as a theory of communicative freedom articulates the strong identity of the self and the other as two distinct moments implied in the Johanine word: “for God is love” (1 John 4, 7). The homoousios should be construed as the unity of freedom and love beyond indifference (Gleichgültigkeit) and dominance (Herrschaft) in Hegel’s critical account of metaphysics. Homoousios, then, is the normative ideal and signature of modernity, which in Hegel’s philosophy of the Spirit indicates the movement of the concept from substance to subjectivity as the self-movement of divine love.
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Porterfield, Amanda. "Healing in the History of Christianity Presidential Address, January 2002 American Society of Church History." Church History 71, no. 2 (June 2002): 227–42. http://dx.doi.org/10.1017/s0009640700095676.
Повний текст джерелаАнотація:
In 1866, after a fall on the ice left her in despair of ever being able to walk again, Mary Baker Patterson (later Mary Baker Eddy) picked up her Bible and began reading stories of the healings performed by Jesus. As she lay in bed, picturing Jesus commanding the lame to rise and demons to be gone, her own sense of the power of Divine Love became so strong that she stood up and walked, knowing that she was completely healed. Free from the weakness, pain, and fear that had plagued her life for decades, Eddy became a forceful and successful leader, the founder of the Church of Christ, Scientist who devoted the rest of her life to teaching others to know the healing power of Divine Love.
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Pietsch, Andreas, and Sita Steckel. "New Religious Movements before Modernity?" Nova Religio 21, no. 4 (May 1, 2018): 13–37. http://dx.doi.org/10.1525/nr.2018.21.4.13.
Повний текст джерелаАнотація:
Can the study of new religious movements be extended historically towards a longue durée history of religious innovation? Several sociological theories suggest that fundamental differences between premodern and modern religious configurations preclude this, pointing to a lack of religious diversity and freedom of religion in premodern centuries. Written from a historical perspective, this article questions this view and suggests historical religious movements within Christianity as possible material for a long-term perspective. Using the Franciscans and the Family of Love as examples, it points out possible themes for productive interdisciplinary research. One suggestion is to study the criticisms surrounding premodern new religious movements, which might be used to analyze the historical differentiation of religion. Another avenue is the study of premodern terminologies and concepts for religious communities, which could provide a historical horizon for the ongoing debate about the typology of new religions.