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1
Mather, F. C. "Georgian Churchmanship Reconsidered: Some Variations in Anglican Public Worship 1714–1830." Journal of Ecclesiastical History 36, no. 2 (April 1985): 255–83. http://dx.doi.org/10.1017/s0022046900038744.
Повний текст джерелаАнотація:
Current evaluation of the Church of England under the first four Georges follows in the main the assessment made by Norman Sykes in his monumental Church and State in England in the Eighteenth Century, published in 1934. According to that view the Church, which was lastingly cleared of the universal slackness previously imputed to it, exhibited a pervasive Latitudinarianism sympathetically portrayed by Sykes as ‘practical Christianity’, an emphasis on cdnduct and good works to the neglect of ‘organised churchmanship’ and the ‘mystical element’ in religion. R. W. Greaves detected similar features in the concept of ‘moderation’: suspicion of popery and friendship towards dissenters, a cult of plainness in theological explanation and a very general contempt of whatever was medieval. Historians have been willing to acknowledge as exceptions to this ‘mild’ quality of Anglican churchmanship the early Methodists and ‘small Evangelical and High Church minorities’, but only the two former have been taken seriously. Piety of a more traditional kind - rubrical, sacramental, Catholic - has been identified, only to be discounted. The Establishment has been seen in the light of the judgement recently summarised by Dr Anthony Russell: ‘Certainly the temper of the eighteenth century which favoured reason above all else, and was deeply suspicious of mysticism and the emotions, was against any form of sacramentalism.’
2
Misiarczyk, Leszek. "Status Żydów w Cesarstwie chrześcijańskim według Księgi XVI Kodeksu Teodozjusza – cz. II: Kary nakładane na Żydów." Seminare. Poszukiwania naukowe 2020(41), no. 3 (September 30, 2020): 105–24. http://dx.doi.org/10.21852/sem.2020.3.08.
Повний текст джерелаАнотація:
The article is a continuation of Part I published in Seminare in 2019 in which the privileges for superiors and members of Jewish communities as well as the legal protection of synagogues and Jewish worship were analyzed. This Part II examines the punishments imposed on Jews for persecuting their fellow believers who convert to Christianity; for recruiting Christians to convert to Judaism and for depriving Jews of public office, and also for possessing Christian slaves.
3
De Witte, Marleen. "ALTAR MEDIA'S LIVING WORD : TELEVISED CHARISMATIC CHRISTIANITY IN GHANA." Journal of Religion in Africa 33, no. 2 (2003): 172–202. http://dx.doi.org/10.1163/15700660360703132.
Повний текст джерелаАнотація:
AbstractIn many parts of Africa, charismatic-Pentecostal churches are increasingly and effectively making use of mass media and entering the public sphere. This article presents a case study of a popular charismatic church in Ghana and its media ministry. Building on the notion of charisma as intrinsically linking religion and media, the aim is to examine the dynamics between the supposedly fluid nature of charisma and the creation of religious subjects through a fixed format. The process of making, broadcasting and watching Living Word shows how the format of televisualisation of religious practice creates charisma, informs ways of perception, and produces new kinds of religious subjectivity and spiritual experience. Through the mass mediation of religion a new religious format emerges, which, although originating from the charismatic-Pentecostal churches, spreads far beyond and is widely appropriated as a style of worship and of being religious.
4
Hunt, E. D. "Christians and Christianity in Ammianus Marcellinus." Classical Quarterly 35, no. 1 (May 1985): 186–200. http://dx.doi.org/10.1017/s0009838800014671.
Повний текст джерелаАнотація:
Ammianus Marcellinus, by common consent the last great historian of Rome, rounds off his obituary notice of the emperor Constantius II (d. 361) with the following observation:The plain simplicity of Christianity he obscured by an old woman's superstition; by intricate investigation instead of seriously trying to reconcile, he stirred up very many disputes, and as these spread widely he nourished them with arguments about words; with the result that crowds of bishops rushed hither and thither by means of public mounts on their way to synods (as they call them), and while he tried to make all their worship conform to his own will, he cut the sinews of the public transport service.This is a perceptive judgement of the ecclesiastical politics of the reign of Constantius, remarkable in a pagan writer, and of exceptional significance in that it lies outside those very ‘arguments about words’ which contaminate all the Christian assessments of this emperor. Although Ammianus is unsympathetic to Constantius, he manages succinctly to grasp the basic drift of imperial policy, inherited from Constantine himself, of trying to enforce the emperor's view of doctrinal and ecclesiastical unity by the summoning of repeated episcopal councils and browbeating the bishops into agreement — thus paying lip-service to the independence of the church's judgements. To the observant outsider, this process was notable above all for the burden it placed on thecursus publicus, as the bishops went about their business around the empire now provided with officialevectiones; and Ammianus' comment finds confirmation in the letter issued by eastern bishops attending one of the many councils of Constantius' reign, that at Sardica in 343, who complained of the ‘attrition’ of the transport service caused by the imperial summons.
5
Ingalls, Monique M. "Singing praise in the streets: Performing Canadian Christianity through public worship in Toronto's Jesus in the City parade." Culture and Religion 13, no. 3 (September 2012): 337–59. http://dx.doi.org/10.1080/14755610.2012.706230.
Повний текст джерела
6
Jackson, Peter. "A guest at the table of the gods: Religion and the origins of academic life." Temenos - Nordic Journal of Comparative Religion 51, no. 2 (December 23, 2015): 257–76. http://dx.doi.org/10.33356/temenos.53570.
Повний текст джерелаАнотація:
Proceeding from the Renaissance philosopher Giovanni Pico della Mirandola’s Oration on the Dignity of Man, this paper is an attempt to survey the historical premises of the academic study of religion, both as a practice of detaching the subject matter of religion from its institutional restrictions, and as a practice of rehearsing certain modalities of thought and action (philosophical as well as religious) flourishing in the ancient world long before Christianity conquered the sphere of public worship in the fourth century. By paying particular attention to themes of suspension and commensality in religious practice and discourse, an attempt is made to reconsider the critical task of the history of religions, famously devised by Bruce Lincoln as a reversal of the orientation of religious discourse.
7
Gatwa, Tharcisse. "God in the Public Domain." Exchange 43, no. 4 (December 22, 2014): 313–38. http://dx.doi.org/10.1163/1572543x-12341335.
Повний текст джерелаАнотація:
God has been very much present in public domain in the life of Rwandans. Every successful enterprise would lead Rwandans to pay tribute to God. At the end of every other failed try the Rwandan would say, ‘ahasigaye ni ah’Imana’ — I have done what I could, the rest belongs to God. His overwhelming presence was expressed in many ways including by theophoric names. This God celebrated by the triumphant ‘Christian kingdom’ came under fire attacks during the 1994 genocide against the Tutsi, many of them being slaughtered in churches and public buildings. Had God, the life Giver and the protector, become a cynical destroyer, an executioner, or simply a sleeper who didn’t care for his creatures? Irrespective to these unanswered questions, the post 1994 genocide Rwandan religious era was imbued with another form of triumphalism, in which God was called, celebrated, and inaugurated as the One who showed the way to new charismatic movements to bring about a spiritual revolution in the country, whilst traditional Christianity remained ambivalent towards the moral guidance they were expected to provide. Yet many survivors continue to tell of their deception about such a ‘silent and cynical’ God, or at the best they wonder if their fate was sealed with His consent and that of His heralds on earth. This paper takes the view that religious competition and triumphalism of the clergy over crowds that continue to fill in areas of worship, amplified the feeling that God is still a very marketable good in Rwanda. And yet he never ran away from the victims of the tragedies.
8
Khizhaya, Tatyana. "“No Worshipping the Images of Saints... ”: the Perception of the Biblical Pohibition in the Culture of the Russian Subbotniks in the 18th –19th Centuries." Slavic & Jewish Cultures: Dialogue, Similarities, Differences, no. 2018 (2018): 115–33. http://dx.doi.org/10.31168/2658-3356.2018.9.
Повний текст джерелаАнотація:
One of the main markers of the Russian Subbotniks movement was the prohibition of icon-worship, mentioned in the earliest official sources about the Judaizers. Case investigations reflected in the archival documents bristle with information about rejection of icons by sectarians. But besides these uninformative stereotype accusations, we also find more detailed descriptions of iconoclastic ideas and practices of the «Russian Jews». These were diverse practices – individual, collective, secret, public – of rejecting images. Some of them became specific rituals of revealing followers of «Mosaic Law» to the church and secular authorities. These were practices of desecration of icons – also more or less concealed and demonstrative; some of them were harsh and aggressive. Proving the importance of the prohibition of the icon worship, the Judaizers traditionally referred to the Old Testament texts – i.e. the Pentateuch, the Book of Psalms and Book of Wisdom. The Molokan-Subbotniks in similar cases used the New Testament as well. The attitude to the sacred images became a popular subject of disputes between the Judaizers and missionaries in the last decades of the 19th century. The efforts of the missionaries to distinguish between icons and idols were in vain. The Subbotniks did not accept arguments that were not based on the quotes from the sacred texts. And the Orthodox Christians priests, in turn, could not adequately use the potential of patristic theology, revealing the essence of Christian worship of icons. Their arguments turned out to be irrelevant for representatives of a typical textual community. Strict prohibition of icon-worship did not exclude substitute and visualization practices in the Subbotnik communities. These were the replacing of icons by the Bible and sacred inscriptions, the use of paintings of the Old Testament subjects as well as drawings depicting the All-Seeing Eye and the ritual of venerating the image of Moses, reminiscent of the worship of the icon in the Orthodox Christianity.
9
Wild-Wood, Emma, Liz Grant, Babatunde Adedibu, Alan Barnard, Aloys Ojore, and Yossa Way. "The Public Role of Churches in Early Responses to COVID-19 in Africa: Snapshots from Nigeria, Congo, Kenya and South Africa." Studies in World Christianity 27, no. 1 (March 2021): 65–84. http://dx.doi.org/10.3366/swc.2021.0326.
Повний текст джерелаАнотація:
The public role of Christianity in Africa has gained increased attention from scholars. This article gives four snapshots of the responses of churches to COVID-19 in Africa in the early weeks of disease spread on the continent. In many countries, churches are at the forefront of formal and informal health delivery and disease control, through medical services and faith healing. An examination of different approaches of Christian communities to the pandemic shows the influence and the limits of Christian action as governments acted quickly to reduce the spread of COVID-19. Using research methods (remote interviews and surveys, and analysis of authors' own denominations or congregations) consonant with physical distancing measures, the authors observed Churches attempting to carry out their mission as measures were put in place to arrest disease. They maintained worship services, moving them online. They helped Christians make sense of the pandemic and offered themselves as repositories of public trust. In some cases, however, they were less successful than they wished in carrying out their social responsibility because many of their institutions were closed as part of the measures to restrict the spread of disease.
10
Triguswinri, Krisnaldo, and Cynthia Hadita. "The Decentralization and Religious Management Policy in Radical-Democratic Discourse." Idarotuna : Journal of Administrative Science 3, no. 1 (April 22, 2022): 1–15. http://dx.doi.org/10.54471/idarotuna.v3i1.23.
Повний текст джерелаАнотація:
This article discusses the authority to carry out autonomous management of religious administrative policies that are denied by the central government of Indonesia where the regional government has no right to give recognition of a religion or belief embraced by the local community. The government only recognizes six administratively registered religions based on the population records. Those are Islam, Catholicism, Christianity, Buddhism, Hinduism, and Confucianism. The method used in this paper is normative juridical legal researhc. Whereas in the anthropological tradition of the local communities’ spiritual beliefs, Indonesia has 187 local beliefs with its unofficial number of trustees of 20 million people. Therefore, the religious beliefs embraced by the residents are ignored in public services and bureaucratic practices. Hence, the logical consequences that have implications for the adherents of local religious beliefs are the exclusion of basic rights as citizens, inequality before the law and government, discrimination in public services, restrictions on freedom of worship and tradition, being the recipients of racism, and forms of intolerance in society. This article will focus on conducting empirical-theoretical analysis of decentralization, religious administration policies, and relation to pluralist democratic discourse.
11
DeConick, April D. "Deviant Christians: Romanization and Esoterization as Social Strategies for Survival Among Early Christians." Gnosis: Journal of Gnostic Studies 3, no. 2 (July 30, 2018): 135–76. http://dx.doi.org/10.1163/2451859x-12340056.
Повний текст джерелаАнотація:
Abstract This paper explores the relationship between deviance and esotericism, particularly as this relationship relates to the emergence of new religious movements and the processes of social accommodation and resistance. Applying sociological models for the study of deviance, I show how emergent Catholics use a variety of accommodation strategies to better fit into Roman religious expectations, constructing a public face to their worship along with ancestral ties. As they do this, the emergent Catholics dissociate themselves from other Christians, like groups with gnostic orientations, whom they have marked as different from themselves and a liability for the survival of Christianity. They begin to argue that these “other” Christians are the deviant ones, not themselves. Their willingness to Romanize certain aspects of their religion reduces the tensile relationship between their new religion and the surrounding society, increasing their ability to attract and maintain new recruits. To make matters more complicated, gnostic groups largely resist accommodation to Roman religious expectations, a strategy that powers their countercultural critique of the hegemony of Rome. They esoterize their groups by privatizing and converting their deviance into secret social capital. The choice to maintain their deviance by limiting access to their internal social networks affects their ability to recruit, grow, and sustain their communities in the long term. The social politics of deviance goes a long way to explain the rise of Catholicism and its domination over other forms of Christianity.
12
Safi'i, Imam. "RELIGIOUS ETHICS IN THE PUBLIC SPACE." Al-Tsiqoh : Jurnal Ekonomi dan Dakwah Islam 6, no. 1 (May 27, 2021): 55–78. http://dx.doi.org/10.31538/altsiq.v6i1.1361.
Повний текст джерелаАнотація:
This article is considered important based on the existence of religious-social phenomena that occur in the Ngapeh hamlet, Rejoagung village, Ngoro, Jombang district. In the Ngapeh hamlet community, there are three religions that live in harmony and harmony, namely Islam, Christianity and Hinduism. Islam is the majority religious group while Christians and Hindus are minority religious groups. Ngapeh Hamlet in Rejoagung Village can be said to be a unique area. Imagine a hamlet in the context of a small life but there is no domination of power from the majority of the people. The Muslim Ummah as the majority group is the prime mover in maintaining harmony between adherents of one religion and another. Christians and Hindus as minority groups do not experience discrimination from other ummah (Muslims). They are free to practice their beliefs and worship according to their respective religions. The research question to be answered in this study is how the pattern of religious interaction among the community in Rejoagung village, Ngoro sub-district, Jombang district, especially what occurs in Ngapah hamlet in implementing their diversity in public space as a form of a religious community ethics. To answer this question, in this study, Habermas' theory of communicative action is used which states that religious ethics is addressed by the public. In this paper it is found that the ethics of the religious community in public spaces are based on the role and function of religion itself. The function of religion in this paper is found three functions. First, religion as a force / dogma, religion as a sacred thing and religion as a spiritual act. Based on these three functions of religion, then based on Habermas's theory of discourse that in carrying out religious precepts in the Rejoagung village community, it is not only based on good things and is closed from political interests but religion must be a person's view of life and become a guide in ethics in the room. public.
13
Gerung, Farno Billy Arthur, and Rahman Mantu. "Religious Contestation between Christian and Muslim Community in the 'Gospel City' of Manokwari Papua." Walisongo: Jurnal Penelitian Sosial Keagamaan 29, no. 2 (November 30, 2021): 255–76. http://dx.doi.org/10.21580/ws.29.2.11847.
Повний текст джерелаАнотація:
This article discusses the dynamics of the relationship between Papuan Muslims and Christians as the majority population. Part of the dynamic is the disharmony between the two religious adherents due to several reasons; construction of facilities for worship, namely mosques that are increasingly massive, fighting over each other for public space, domination of the bureaucracy by Christian elites, the economic sector, and strengthening of identity through the performance of religious symbols. Until its peak, the Local Regulation for the spiritual development of Manokwari emerged as the Gospel city. Qualitatively, this article describes and identifies ethnographically how the contestation between Muslims and Christians, the clash between the two, and the debate on the issue of local regulations of the Gospel. Some of the conclusions of this article find that the majority group feels that Papua has historically been the center of Christianity and the efforts to care for it are so strong, this is in line with the impact of what is happening outside Papua such as the many sharia regulations that are widely applied in Java and Sumatra areas.
14
Hale, Frederick. "Before the Eradication of God: the Yoruba Smallpox Deity Shonponna in t m aLuko's One Man, One Wife." Religion and Theology 9, no. 3-4 (2002): 266–81. http://dx.doi.org/10.1163/157430102x00142.
Повний текст джерелаАнотація:
AbstractThe Yoruba deity Shonponna, feared as both the bearer of smallpox and the one to whom one could turn for protection therefrom, has been the subject of sporadic international, scholarly enquiry for more than a century. William Bascom, Anthony D. Buckley and others went well beyond late nineteenth-century British colonial observations in their attempts to understand the enduring appeal of this dreaded deity, the banning of whose worship in Nigeria did not prevent adherents from crossing into Benin to continue it. In his novel of 1959, One man, one wife, Yoruba novelist and public health authority Timothy Mofolorunso Aluko offered an internal perspective by illuminating further dimensions of the place of Shonponna in the rapidly changing religious matrix of western Nigeria. This account features a plot that unfolds in the 1920s and 1930s, when Anglican missionaries were adding an increasingly prominent and influe.tial factor to the scene, and therein exploring the confrontation of traditional religious beliefs and practices with Christianity, partly during a smallpox epidemic which intensifies the clash of these two systems.
15
Campbell, Heidi A., and Zachary Sheldon. "Religious Responses to Social Distancing Revealed through Memes during the COVID-19 Pandemic." Religions 12, no. 9 (September 20, 2021): 787. http://dx.doi.org/10.3390/rel12090787.
Повний текст джерелаАнотація:
This article examines the emotive narratives surrounding the “new normal” of social distancing practices during the first six months of the COVID-19 pandemic, as revealed by religion-focused Internet memes. In March 2020, many people were introduced to the concept of “social distancing” for the first time via news reports and media coverage of the spreading COVID-19 pandemic which led to the first lockdown. As the year progressed, social distancing discourse was combined with discussion of the practices of masking and quarantining, all of which became part of many countries’ normal routines as a public health management strategy. Over time, social distancing has become a widely used public health strategy impacting many social groups, including religious adherents and their places of worship. Memes became a discursive space where practices of social distancing and religious attitudes towards these practices were expressed and debated. By examining memes centered on American Christianity, this study reveals that memetic narratives in the early months of the pandemic indicate a positive framing of behaviors intended to help reduce the spread of COVID-19, and a negative framing of the attitudes of religious individuals and organizations who seem to privilege the cultural practices of their belief over the core values of the Christian faith.
16
Rozi, Abdul Fachrur, and Wirman Wirman. "Implementasi Musik terhadap Nilai-nilai Religius bagi Umat Islam dan Kristen." TSAQOFAH 3, no. 6 (August 15, 2023): 898–907. http://dx.doi.org/10.58578/tsaqofah.v3i6.1652.
Повний текст джерелаАнотація:
Music comes from the Greek language mousike which is translated into Latin misuca. The noun mousik or the adjective mousikos is formed from the root mousa, the name of a goddess of the arts and sciences in Greek myth. The influence of music on Islam and Christianity, music can motivate people to be more enthusiastic in carrying out activities such as work. Trigger enthusiasm to work harder. Because the message contained in the poetry of religious music makes you think about the life of the world and the hereafter, because in life you have to balance between the two, but if you listen to music too often to forget the time you can neglect the five daily prayers for Muslims. The method used in this thesis is a library method through a phenomenological approach. This thesis explores data from two sources, namely primary and secondary. Primary data are the Bible and Al-Qur'an, while secondary data are articles, books, documents and websites. The aim is to find out about music in Islam and Christianity, the influence of music on religious values and to broaden thinking and to increase understanding of music. The results of this study want to know the implementation of music on Islamic and Christian values. Music is part of the daily life of the desert people which functions as a complement to public meetings. The application of music in Islam as a welcome for pilgrims to the holy house of the Kaaba, as a motivator and spirit for warriors and travelers. The musical instruments used are made of wood with themes such as war, victory, romance and religion and turn the lyrics into songs. Meanwhile, in Christianity, music is one of the tools during worship. The music server must understand well the meaning of the liturgical elements and implement them in the singing of musical accompaniment. Therefore music in Islam is makruh, but it can be haram if it has a bad impact on the listener.
17
Ospina Enciso, Andrés Felipe, and Marley Cruz Fajardo. "Creed, Meaning, and Social Organization in Christian Imagery in Tunja, Colombia." Antípoda. Revista de Antropología y Arqueología, no. 55 (April 15, 2024): 115–36. http://dx.doi.org/10.7440/antipoda55.2024.05.
Повний текст джерелаАнотація:
In this article, we delve into the role of religious images in the doctrine, worship, and social fabric of Catholic faithful in Tunja, Colombia. As a city steeped in colonial heritage, Christianity has become deeply ingrained in both spiritual and cultural aspects of life. The text explores the intricate relationships between believers and sacred images, reflecting on how the imagery encapsulates, while representing, forms of cohesion and social identification mediated by devotional and organizational experiences. It also presents ethnographic and historical references focusing on the experiences of devotion of members of brotherhoods and devotional groups, particularly their involvement in processions and religious celebrations within the city's historic center. As a result of these public activities with the images, there is a binding association between believers and imagery that extends beyond the religious realm, influencing various aspects of collective life. The article discusses two key processes: the borrowing and extraction of images from religious sites, and the significance attributed to these images by believers outside the ecclesiastical institution, extending their value and meaning to guild and organizational processes that are also part of the faithful’s lives and social values.
18
Sari, Indah Putri, and Muaz Tanjung. "Metode Penyuluh Agama Islam Dalam Menanamkan Toleransi Antar Umat Beragama di Kelurahan Tanjung Langkat Kecamatan Salapian." Reslaj : Religion Education Social Laa Roiba Journal 5, no. 6 (June 25, 2023): 3582–99. http://dx.doi.org/10.47467/reslaj.v5i6.2910.
Повний текст джерелаАнотація:
Basically, Islamic religious instructors have a very important role in society and empower themselves as Islamic religious instructors to show successful they are in counselling and guidance to community. Religious instructors are also the leading sector of Islamic community guidance, which has duties or obligations that are quite heavy, broad and the problem they face are even more complex. Islamic religious instructors are certainly not alone in carrying out quite heavy mandates, they must act as motivators, facilitators and, catalysts for Islamic da’wah in public. Indonesia, as a vast nation, encompasses a diverse range of religious beliefs, such as Islam, Christianity, Hinduism, Buddhism, and various other faiths. Consequently, fostering interreligious tolerance becomes imperative in ensuring social stability and safeguarding society from ideological pressures. Differences in religious beliefs is also a motivating factor not to bring each other down, to belittle one another each other tolerance is an attitude of mutual respect related to inter- religious relations and also freedom of and worship in society. One of the benefits of tolerance is that it makes it easier to realize unity and unity in the face of existing differences so that life will be comfortable and peaceful even in the midst of differences.
Keywords: Method, Extension, Tolerance, People
19
Axinn, Sidney. "Thoughts in Response to Fr. John C. Haughey on Loyalty in the Workplace." Business Ethics Quarterly 4, no. 3 (July 1994): 355–57. http://dx.doi.org/10.2307/3857452.
Повний текст джерелаАнотація:
For a number of reasons, Fr. Haughey answers “yes,” to the question in his title. “The object of many workplace loyalties seems to be changing from a person-centered focus…to a cause-centered or common good or public interest focus” (p. 22).The idea of a change in the object of loyalty raises a number of interesting issues. The end of individual hero-worship seems appealing: to give love and loyalty to principles rather than persons sounds moral and ever so high-minded. One thinks of Plato’s move from the focus on the personality of Socrates in the early dialogues to the impersonal “Athenian Stranger” of his last work, “Laws.” But we must also note that the Athenian Stranger and his principles have hardly received the attention given to Socrates and the earlier dialogues. Would the principles of Christianity have persisted through the centuries without the story of Christ? Would we have Mohammedanism without Mohammed, Confucianism without Confucius, Buddhism without Buddha?Do people work, fight, sacrifice, for principles without personal leadership? When they have, are those principles desirable objects of loyalty? Historical examples have ranged from loyalty to the fatherland to “making the world safe for democracy.” Even these principles were tied to personal leadership.A morally healthy individual must have more than one loyalty, as Haughey says. “A single loyalty invariably becomes extreme” (p. 9). Therefore, loyalty to one’s business connection is not to be the only loyalty. The problem, then, is to balance the business loyalty with the others. Fr. Haughey gives some, but very little, guidance on this tricky matter.
20
Laushkin, Aleksei Vladimirovich. "FOREFEAST AND AFTERFEAST IN THE CALENDAR PRACTICE OF PRE-MONGOL RUS’." LOMONOSOV HISTORY JOURNAL 64, no. 2023, №6 (July 14, 2024): 3–18. http://dx.doi.org/10.55959/msu0130-0083-8-2023-64-6-3-18.
Повний текст джерелаАнотація:
The church calendar came to Russia together with Christianity and quickly came to be something more than a guide for organizing worship services. In the first centuries after the baptism of the Old Rus’, its elite began to systematically link the most important events of political and ecclesiastical life with the festive dates of the Menologion, Menaion and weekly liturgical cycles. The reasons for this can be both spiritual and symbolic as well as practical. The topic of such linking as a part of extra-devotional calendar practice in Russia has been actively studied in recent years, including the author of this article. For the first time in historiography, this paper raises the question whether Old Rus’ princes and bishops, when planning their public ceremonies, attached importance to the fact that many of the main celebrations of the church year, in addition to the main day of celebration, had the so-called fore- and aft erfeasts. The boundaries of these liturgical periods (like multi-day fasts) were regulated by church statutes, including the pre-Mongol Rus’ Alexios’s Stoudios Typikon. And although pre-Mongol sources do not provide explicit answers to the question posed above, they contain much evidence of the coincidence of these multi-day festive periods with princely and episcopal ceremonies, i.e. laying the foundation and consecration of churches, transfer of relics, entrances of bishops to their cathedral cities after their chirotony, intronizations of princes, their congresses, starting military campaigns and marriage rituals. Among these events, special attention should be paid to those which were not scheduled on the days often chosen when planning signifi cant public events, i.e. Sundays and the eve of holidays. The author came to the conclusion that pre- and aft erfeasts were indeed in the field of vision of the organizers of ceremonies and were apparently perceived by them as sacral and semantic “fields” of holidays. And this applies to the representatives of both church and secular elites.
21
Safi'i, Imam. "Islam Wasaṭiyah pada Masyarakat Desa Rejoagung Kabupaten Jombang (Perspektif Teori Tindakan Komunikasi Jurgen Habermas)". Proceedings of Annual Conference for Muslim Scholars 6, № 1 (15 квітня 2022): 1003–15. http://dx.doi.org/10.36835/ancoms.v6i1.358.
Повний текст джерелаАнотація:
The presence of this paper tries to visualize the religious context of Wasatiah Islam which is practiced by a community on a small scale. Wasatch Islam is a group of people who present humanist-dialogical values, prioritize brotherhood over hostility, uphold harmony and tolerance between religious believers and avoid extreme paths. Related to this, as happened to the people of the village of Rejoagung, Jombang Regency. In this society, there are three religions (Islam, Christianity, and Hinduism) that live in harmony and harmony. Islam as the majority religion is the main driver in maintaining harmony between the two religions. Other people as a minority group have never experienced discrimination and domination. They are free to practice their beliefs and worship according to their respective religions. Seeing the reality of life like this, of course, is far different from reality in general, where conflicts often occur due to differences in SARA. So to answer the interest in the problem above, the theory used by the author in this paper is the communicative action theory from Jurgen Habermas which emphasizes the existence of communicative action patterns and deliberative attitudes in the public sphere. The results of this study indicate that Wasa'iyah's Islamic Attitude was built on three strengths. The first is the teachings attached to every religion adhered to by the people of the Rejoagung village, the second is the sacredness that is believed by every religious believer and the third is the spiritual power that is believed by every religious believer as a manifestation of the sanctity of religion. The birth of these three forces is based on the dialectic between the beliefs of the people of Rejoagung village and their predecessors as well as on the religious values believed by them. Based on these three strengths, the people of Rejoagung village, especially Muslims, can create an Islamic attitude of wasatatiyah amid plurality.
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Anderson, George. "Neo-Prophetic Churches in Sub-Saharan Africa: A Narrative on the Ebenezer Miracle Worship Centre, Kumasi-Ghana." Pentecostalism, Charismaticism and Neo-Prophetic Movements Journal, March 9, 2022, 1–11. http://dx.doi.org/10.38159/pecanep.2022311.
Повний текст джерелаАнотація:
In recent times, there has been an upsurge of Neo-Prophetic Christianity in Ghana, Sub-Saharan Africa. Churches that belong to this genre of Christianity appeal to the socio-religio-cultural worldviews of the African and Ghanaian people to bring meaning to their lives. In view of this, they have carved for themselves a niche in the religious space of Ghana. One of the churches that is of interest to this article is the Ebenezer Miracle Worship Centre, Kumasi, Ghana. Comparatively, whereas in the public space the church has gained much popularity, little in scholarship is known about its history and activities in the Ghanaian religious field. This article is a narrative on the church’s history, beliefs and activities. Using a qualitative approach, a phenomenological study is conducted. The two research principles of epoché and eidetic intuition are observed. The article significantly contributes to the scanty existing literature on the history of some prominent Neo-prophetic African Pentecostal Christian churches in Ghana.
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Peano, A., F. Bert, G. Lo Moro, C. Previti, G. Scaioli, and R. Siliquini. "COVID-19 outbreaks in places of worship worldwide: a systematic review." European Journal of Public Health 31, Supplement_3 (October 1, 2021). http://dx.doi.org/10.1093/eurpub/ckab165.647.
Повний текст джерелаАнотація:
Abstract Background Since the beginning of the CoViD-19 pandemic, scientific community raised concerns about mass gatherings: religious ones in particular could become the perfect soil for the Sars-CoV-2 transmission due to the environmental conditions (e.g. not-ventilated worship hall, no distance between attendees, physical contact). Thus, this systematic review aimed to explore CoViD-19 outbreaks in places of worship worldwide. Methods A systematic search of three electronic databases (PubMed, Scopus and Embase) was performed, including years 2020 and 2021 until March, 29th. Criteria of inclusion were articles published in English, French, Italian, Spanish or Portuguese, dealing with CoViD-19 outbreaks reported in churches, mosques, synagogues and other places of worship, regardless of region or religion. Pilgrimages were excluded. Preliminary Results Out of 7655 articles found, 36 were included, for more than 50 outbreaks reported. The number of persons involved in each cluster varied from units to several thousands, while the geographic distribution displayed reports mainly concerned about East and Southeast Asia (65%), Europe (15%) and North America (15%), referring to gatherings carried out in the first semester of 2020, in particular in February and March. The most involved religions were the main monotheistic ones (i.e. Christianity, Islam and Judaism), although the eastern religions played an important role too. Conclusions In reason of religious gatherings, places of worship had had an important role in the virus transmission, becoming the first cause of contagion in several countries especially during the first wave of the pandemic, because of the absence of social distancing, masks use, danger awareness and, in some cases, poor hygiene conditions or CoViD-19 denial. Although there was a different risk associated with different religions, this systematic review highlighted how important is to evaluate worship-related outbreaks as a major public health concern. Key messages 50+ worship-relate clusters with a variable range of persons involved were reported principally from Asia, Europe and North America. The main monotheistic religions were more implicated. Places of worship became the first cause of contagion in several countries especially during the first wave of the pandemic: these outbreaks should be considered as public health concerns.
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Boaheng, Isaac. "Renewing the mind, transforming the society: Reflections on Romans 12:2 from a Ghanaian perspective." E-Journal of Humanities, Arts and Social Sciences, April 5, 2023, 392–403. http://dx.doi.org/10.38159/ehass.20234412.
Повний текст джерелаАнотація:
This article examines how the practicalization of Paul’s concept of the renewal of the mind (Rom. 12:2) may contribute to the transformation of the human society. It is a sequel to an earlier article written on Romans 12:1 which considered how the offering of the believer’s life as a living, holy and pleasing sacrifice to God might inform the worship life, ethical decisions and lifestyle of the believer. It noted that living a sacrificial life involves a total dedication to God in response to his gracious mercies manifested toward the believer. The two papers are meant to encourage believers to engage the public sphere with their faith. The present paper is literature-based research that gathered data from books, articles, and dissertations. After a textual analysis of the text (Rom. 12:2), it was discovered that social transformation is an inevitable result of the transformation of the individual through the renewal of the mind. The paper contributes to the public theological discourse on how Christianity may transform the human society. Keywords: Christianity, The Human Mind, The Apostle Paul, Renewal of the Mind, Societal Transformation.
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Kahambing, Jan Gresil. "Exclusion, Penance, and the Box: Retracing Mercy in the Birth of the Confessional." Scientia - The International Journal on the Liberal Arts 9, no. 1 (March 30, 2020). http://dx.doi.org/10.57106/scientia.v9i1.117.
Повний текст джерелаАнотація:
It is the concern of this paper to retrace, rather than diachronically expound, some of the events that substantiate the forging of the confessional box within the historicity of confession. It exposes that the birth of the confessional (box) is an issue of how confession evolved from the varying historical instances that project man’s yearning for reconciliation and salvation. It thereby retraces the formulations of mercy within such context. Hence, the paper will delve into confession’s history vis-à-vis its roots, practices, and evolution from its ancient, medieval, and eventual modern institutionalization in the Council of Trent. The paper runs in two parts: 1) it discusses the art of exclusion and control of penance that is distinctive of the ancient and medieval practices of reconciliation respectively, and 2) it proceeds into a discussion of the crisis of mercy and the eventual forging of the confessional box.
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