Статті в журналах: "Secular studies"

1

Vermeer, Paul. "Europe: secular or post-secular?" Journal of Empirical Theology 22, no. 2 (2009): 222–24. http://dx.doi.org/10.1163/092229309x12523874636548.

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2

Hübenthal, Christoph. "The Theological Significance of the Secular." Studies in Christian Ethics 32, no. 4 (August 5, 2019): 455–69. http://dx.doi.org/10.1177/0953946819868094.

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In this article, the notion of the secular is defended as a meaningful and relevant concept in order to determine the role of theological reasoning in the public sphere. For this purpose, in the first section, it is shown that John Duns Scotus already developed a provisional account of the secular and, moreover, provided it with a theological justification. The second section starts off with a brief sketch of the secular’s main characteristics as they can be deduced from Scotus’s account. Building on Thomas Pröpper, it is demonstrated how a transcendental analysis of freedom as the basic rationale of the secular brings to the fore a fundamental ethical principle as well as an idea of the secular’s ultimate destination. Theological reasoning in the public sphere or public theology, so it will be argued, aims primarily at making visible the ethical implications and the ultimate destination of the secular.

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3

Walter, Tony. "Secular Funerals." Theology 92, no. 749 (September 1989): 394–402. http://dx.doi.org/10.1177/0040571x8909200507.

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4

Shook, John R. "Editorial Welcome to Secular Studies." Secular Studies 1, no. 1 (May 8, 2019): 1. http://dx.doi.org/10.1163/25892525-00101001.

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5

Bielo, James S. "Secular studies come of age." Thesis Eleven 129, no. 1 (July 2015): 119–30. http://dx.doi.org/10.1177/0725513615592986.

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6

Seidel, Kevin. "A Secular for Literary Studies." Christianity & Literature 67, no. 3 (May 17, 2018): 472–92. http://dx.doi.org/10.1177/0148333117736197.

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This essay criticizes two prevailing ways of thinking about the relationship between the secular and the religious—the way of enmity and the way of paradox—and affirms a third, more open-ended approach to the secular that looks to literature for what William Connolly calls “mundane transcendence.” The essay then shifts the focus of critical attention from the representation of religion in Marilynne Robinson’s Gilead and Orhan Pamuk’s Snow to their representation of “the secular.”

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7

Beaudoin, Thomas. "Rethinking the Secular - IV. Asad on the Secular." Horizons 35, no. 2 (2008): 349–54. http://dx.doi.org/10.1017/s0360966900011130.

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8

Thalén, Peder, and David Carlsson. "Teaching Secular Worldviews in a Post-Secular Age." Religion & Education 47, no. 3 (July 1, 2020): 243–56. http://dx.doi.org/10.1080/15507394.2020.1785811.

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9

Lecourt, Sebastian. "Secular." Victorian Literature and Culture 51, no. 3 (2023): 501–4. http://dx.doi.org/10.1017/s106015032300030x.

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This essay argues that secular is an important keyword for Victorian studies because it foregrounds the particularity of universal concepts. Victorian narratives of secularization and colonial regimes of religious toleration can all be shown to have roots in the Protestant conception of religion as private individual belief and voluntary association. They therefore raise the question of how and whether such political conceptions might transcend their particularist origins. To make this point I begin by exploring the difference between secularism and secularization as critical terms. I then suggest how the recent wave of work on secularism has illuminated the link between the two—namely, by showing how attempts to imagine a secular world in fact depend upon specific ideas of what religion is and where it belongs.

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10

Keysar, Ariela. "Secular Americans and Secular Jewish Americans: Similarities and Differences." Contemporary Jewry 30, no. 1 (July 29, 2009): 29–44. http://dx.doi.org/10.1007/s12397-009-9018-7.

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11

Nissen, Ricko Damberg, and Aida Hougaard Andersen. "Addressing Religion in Secular Healthcare: Existential Communication and the Post-Secular Negotiation." Religions 13, no. 1 (December 30, 2021): 34. http://dx.doi.org/10.3390/rel13010034.

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This article aims to understand why religion has proven difficult to address in secular healthcare, although existential communication is important for patients’ health and wellbeing. Two qualitative data samples exploring existential communication in secular healthcare were analyzed following Interpretative Phenomenological Analysis, leading to the development of the analytical constructs of ‘the secular’ and ‘the non-secular’. The differentiation of the secular and the non-secular as different spheres for the individual to be situated in offers a nuanced understanding of the physician–patient meeting, with implications for existential communication. We conceptualize the post-secular negotiation as the attempt to address the non-secular through secular activities in healthcare. Employment of the post-secular negotiation enables an approach to existential communication where the non-secular, including religion, can be addressed as part of the patients’ life without compromising the professional grounding in secular healthcare. The post-secular negotiation presents potential for further research, clinical practice, and for the benefit of patients.

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12

Mack, Burton L. "A Secular Bible?" Method & Theory in the Study of Religion 26, no. 2 (May 6, 2014): 183–201. http://dx.doi.org/10.1163/15700682-12341268.

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AbstractWhat has been called secular criticism among some scholars in the Society of Biblical Literature has been pursued as a critique and alternative to traditional theological studies. The question is whether the term secular is being used to describe a method, characterize the biblical literature, or propose a postmodern hermeneutic for a secular age. The article explores these issues to find that secular criticism has not been able to escape the assumption of biblical authority by criticizing theological interpretations. The alternative would be to study the Christian myth embedded in the Bible and render a cultural critique.

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13

White, Leland J. "The Secular Mind." Biblical Theology Bulletin: Journal of Bible and Culture 29, no. 3 (August 1999): 96–98. http://dx.doi.org/10.1177/014610799902900301.

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14

Oliverio, L. William. "A Secular Age." Pneuma 31, no. 1 (2009): 137–38. http://dx.doi.org/10.1163/157007409x418338.

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15

Johansen, Birgitte Schepelern. "Chasing the Secular." Religion and Society 13, no. 1 (September 1, 2022): 126–39. http://dx.doi.org/10.3167/arrs.2022.130108.

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Abstract How can we engage the secular in ways that encourage empirical investigations of its specific and embodied expressions? Locating the secular in particular places and situations invites the scholar to recognize it, to say “there it is.” However, the secular seems difficult to pin down precisely: it quickly expands into everything that is not considered religion in a given context, and the distinctively secular seems to evaporate into nothing. This article explores the slipperiness of the secular, not merely as a conceptual obstacle, but as something that emerges from the way the secular is fundamentally constituted upon the absence of religion rather than any specific forms of presence. It probes what kind of spatial, material, and embodied presence such absence of religion might have, and it suggests that an answer to this question may provide us with a methodological way out of the slipperiness.

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16

Dalferth, I. U. "Post-secular Society: Christianity and the Dialectics of the Secular." Journal of the American Academy of Religion 78, no. 2 (November 11, 2009): 317–45. http://dx.doi.org/10.1093/jaarel/lfp053.

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17

McDougall, Derek. "From ‘Secular’ to ‘Post-Secular’ and ‘Pluralist’: Some Christian Approaches." International Journal of Public Theology 13, no. 3 (October 7, 2019): 321–38. http://dx.doi.org/10.1163/15697320-12341581.

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AbstractThe key task for Christian public theology is to determine the most effective way in which theological insights can contribute to the public good within any given polity and beyond. In the past the assumption has been that this task is undertaken in a secular political environment. After examining different ways in which such an environment might be understood, this article examines the approaches of Stanley Hauerwas, Rowan Williams and Oliver O’Donovan to Christian political engagement. These approaches are characterized as separatist, pluralist and sympathetic to Christendom. Subsequently there is a shift in focus to consider how relevant these approaches are to the emerging post-secular and pluralist environment in the western world. While there is a range of approaches as to how to pursue the public good in this context, I argue that Hauerwas, Williams and O’Donovan remain relevant, contributing to the task of public theology in various ways.

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18

O'Connell, Maureen. "Rethinking the Secular - II. Theology in A Secular Age." Horizons 35, no. 2 (2008): 334–43. http://dx.doi.org/10.1017/s0360966900011117.

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19

Fantappiè, Carlo. "Derecho canónico interdisciplinar. Ideas para una renovación epistemológica." Ius Canonicum 60, no. 120 (December 1, 2020): 479–504. http://dx.doi.org/10.15581/016.120.009.

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La situación actual de la ciencia canónica pone en evidencia la separación existente no solo entre la teología y el derecho canónico, sino entre este último, el derecho secular y la ética. Ha venido a faltar esa base común entre el derecho canónico y el derecho secular que, durante tantos siglos, había garantizado una fecunda colaboración entre ellos. El artículo se propone subrayar la necesidad de que la ciencia canónica se abra al diálogo con las ciencias seculares. A este fin, examina los modelos, las condiciones, las ventajas y los objetivos de las relaciones multidisciplinares entre la teología, el derecho canónico y las ciencias sociales.

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20

Anić, Jadranka Rebeka, and Zilka Spahić Šiljak. "Secularisation of Religion as the Source of Religious Gender Stereotypes." Feminist Theology 28, no. 3 (May 2020): 264–81. http://dx.doi.org/10.1177/0966735020906949.

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Secular–religious dichotomy has been criticised in discourse on secularisation theory as well as in discussions of the relationship between secular and religious feminism. Feminist theorists have criticised the secular–religious divide of feminism for overlooking facts such as the inherent gendering of this dichotomy, the participation of women believers in the gender equality movement since its inception, and the contributions of feminist theologians and gender studies scholars who use their respective religious traditions as a basis for gender egalitarianism. This article will criticise secular–religious dichotomy for overlooking the fact that secular, rather than religious, principles underlie gender stereotypes. Namely, Christian and Islamic theological anthropology has accepted philosophical postulates regarding the nature of women and used them to build models of subordination and complementarity of gender relations, thereby neglecting the egalitarian anthropology that can be developed based on the holy scriptures of both traditions. One of the challenges in exploring the secular-religious dichotomy can be found in the anti-gender movement in which believers join secular organizations and use secular discourse to advocate and preserve gender stereotypes.

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21

Williams, Matthew A. "Not Secular: Interrogating the Sacred-Secular Binary through Gospel-Pop Performance." Religions 14, no. 9 (September 15, 2023): 1178. http://dx.doi.org/10.3390/rel14091178.

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Secularisation theory proposed that the modernisation of society would bring about a decline in religiosity across the West, leading to ‘entzauberung’ (disenchantment). Eventually, society would be devoid of belief in the transcendent. Some theorists have challenged this by suggesting (with some qualifying factors) that enchantment better describes the secular age we occupy. Charles Taylor suggests that we can perceive the enchantment of a secular age through the human relationship with art. In this article, I suggest that, when present in popular music, black gospel music (in particular) complicates notions of the sacred-secular binary. The sacred-secular distinction was not familiar to West Africans arriving in the New World during the transatlantic slave trade. Music had played a central role in the lives of pre-diaspora Africans, with no differentiation between sacred and secular musicking. Despite some of the historical opposition to secular music in many black-majority churches, gospel music owes its heritage to this West African worldview. In this article, I propose a four-quadrant model that troubles the accepted binaries of sacred and secular. I use the Kingdom Choir’s 2018 performance of ‘Stand by Me’ at the Royal Wedding of the Duke and Duchess of Sussex as a basis for discussing alternative ways of viewing holy-profane, sacred-secular dichotomies.

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22

Dann, G. E. "Post-Secular Philosophy." American Catholic Philosophical Quarterly 75, no. 1 (2001): 105–9. http://dx.doi.org/10.5840/acpq20017516.

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23

Ballard, Bruce. "A Secular Age." Philosophia Christi 11, no. 2 (2009): 485–88. http://dx.doi.org/10.5840/pc200911244.

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24

Prabhu, Joseph. "Hegel’s Secular Theology." Sophia 49, no. 2 (June 2010): 217–29. http://dx.doi.org/10.1007/s11841-010-0184-6.

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25

Shoshana Ronen. "A Secular Jewish Perspective." Shofar: An Interdisciplinary Journal of Jewish Studies 26, no. 1 (2009): 130–44. http://dx.doi.org/10.1353/sho.0.0109.

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26

Trethewey, Natasha. "Secular." Callaloo 19, no. 2 (1996): 360. http://dx.doi.org/10.1353/cal.1996.0097.

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27

Halemba, Agnieszka. "Church Building as a Secular Endeavour: Three Cases from Eastern Germany." Religions 14, no. 3 (February 21, 2023): 287. http://dx.doi.org/10.3390/rel14030287.

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Political secularism can be defined as a kind of political philosophy that sees the secular state as setting the terms of encounter between the secular and the religious. However, religion and religious organisations are not necessarily seen as oppositional to the secular state; there can be myriad forms of coexistence between secular and religious authorities. The argument forwarded in this article is based on ethnographic research focussing on the presence and social significance of religious materiality in the region considered to be one of the most secularised worldwide—the north-eastern part of contemporary Germany. I investigate the strategies of actors socially recognised as either religious or secular towards each other, looking at how secular actors assign a place to religious symbols, materiality, theological concepts, organisations, and communities; on the other hand I investigate strategies that religious actors adopt in a context of political secularism. Even if political secularism presupposes supremacy of the secular state over religious actors and the right of the former to make legally binding decisions concerning the latter, those religious actors are not passive—they react to secular initiatives and they try to carve for themselves a space in a public sphere, while at the same time the secular or rather nonreligious actors mobilize religious elements for a variety of reasons.

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28

Mateo-Seco, Lucas F., and Enrique De La Lama. "Espiritualidad del presbítero secular." Scripta Theologica 21, no. 1 (February 28, 2018): 227–87. http://dx.doi.org/10.15581/006.21.16354.

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29

Toumey, Christopher P. "Evolution and Secular Humanism." Journal of the American Academy of Religion LXI, no. 2 (1993): 275–301. http://dx.doi.org/10.1093/jaarel/lxi.2.275.

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30

Wilkins-Laflamme, Sarah. "Religious–Secular Polarization Compared." Studies in Religion/Sciences Religieuses 46, no. 2 (May 9, 2017): 166–85. http://dx.doi.org/10.1177/0008429817695662.

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For many decades now, there has been a general decline of traditional indicators of religiosity in both Quebec and British Columbia. New generations are being born and raised in much more secular social contexts than in years past. However, this general trend of decline masks many differences between the two Canadian provinces, and does not imply a complete disappearance of religion from society. Certain groups of believers have been able to maintain their numbers and levels of practice. Since the 2000s, these two worlds of the secular and the religious seem to have been confronting one another more and more, evident in public debates and individual representations. The emerging framework of religious polarization offers conceptual tools to better grasp this dynamic in advanced Modernity. By analyzing recent statistical data on individual religious practices, we examine the extent to which this cleavage between the religious and non-religious is developing among younger generations in two distinct religious and social contexts: those of Quebec and British Columbia.

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31

Hyman, Gavin. "Book Review: Secular Theology." Theology 105, no. 827 (September 2002): 379–80. http://dx.doi.org/10.1177/0040571x0210500521.

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32

Wood, James R. "Protesting a Secular Framing." Religious Studies Review 49, no. 3 (September 2023): 345–48. http://dx.doi.org/10.1111/rsr.16640.

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33

Pellegrini, Ann. "Feeling secular." Women & Performance: a journal of feminist theory 19, no. 2 (July 2009): 205–18. http://dx.doi.org/10.1080/07407700903034170.

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34

Vondey, Wolfgang. "Religion at Play." PNEUMA 40, no. 1-2 (June 6, 2018): 17–36. http://dx.doi.org/10.1163/15700747-04001033.

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Abstract Pentecostals do not fit the dominant narrative of a secular age constructed by Charles Taylor. Instead, Pentecostalism is a religion at play that engages with the secular without accepting its authority. A critical dialogue with Taylor’s foundational proposal of the central conditions of premodern life that have made room for our modern secular world demonstrates how and why these conditions are not met in Pentecostalism. The article then identifies the alternative mechanisms in place in Pentecostalism as a form of religion at play manifested in an enchanted worldview, sociospiritual attachment, the festival of Pentecost, the transformation of secular time, and a porous cosmos. A close examination of the notion of play in Taylor’s narrative illuminates in more detail the ill fit of Pentecostalism in the history of a secular age and reveals that Pentecostalism represents a condition of religion that resolves the tension between sacred and secular and that challenges the dominance of “secular” and “religious” as uncontested ideas of our modern world.

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35

Nilsson, Mats, and Mekonnen Tesfahuney. "The post-secular tourist: Re-thinking pilgrimage tourism." Tourist Studies 18, no. 2 (August 16, 2017): 159–76. http://dx.doi.org/10.1177/1468797617723467.

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The coming of post-secular society has opened up interesting transdisciplinary research and perspectives. Research and academic debates on the post-secular have yet to make inroads into the discipline of tourism studies, which is ironic since there is an intrinsic religiosity to tourism. We table that tourism lies at the core of the post-secular turn and should be studied as such. Likewise, academic debate on post-secularism has not accorded tourism its proper due. This study has two objectives. First, to fill the research gap in studies of tourism and post-secularism and, second, to show that post-secular tourism is one of the key spaces where the post-secular is articulated. This article is based on interviews of pilgrims in the Galicia region (Spain) conducted in 2011, 2012 and 2014. Four major attributes of post-secular tourism were identified: (self-)reflexivity, quest for ontological security, heterodoxy and topos-disloyalty. Our findings indicate that the post-secular tourist transcends conventional dichotomies between religious pilgrimage and tourism, journeying as affirmation of denominational faith and pure leisure. Post-secular tourism is about ontogenesis, that is, it is performative rather than injunctive. It is in this sense that one can speak of post-secular tourism as something open, unfolding and in constant becoming.

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36

Fowler, J. E., T. D. Hemming, E. Freeman, and D. Meakin. "The Secular City: Studies in the Enlightenment." Modern Language Review 92, no. 1 (January 1997): 191. http://dx.doi.org/10.2307/3734731.

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37

Kratt, Dale. "The Secular Moral Project and the Moral Argument for God: A Brief Synopsis History." Religions 14, no. 8 (July 29, 2023): 982. http://dx.doi.org/10.3390/rel14080982.

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This article provides an overview of the history of what is termed the secular moral project by providing a synopsis of the history of the moral argument for God’s existence and the various historical processes that have contributed to the secularization of ethics. I argue that three key thinkers propel the secular moral project forward from the middle of the 19th century into the 20th century: John Stuart Mill, whose ethical thinking in Utilitarianism serves as the background to all late 19th century secular ethical thinking, Henry Sidgwick, who, in the Methods, indisputably establishes the secular autonomy of ethics as a distinctive discipline (metaethics), and finally, G.E. Moore, whose work, the Principia Ethica, stands at the forefront of virtually all secular metaethical debates concerning naturalism and non-naturalism in the first half of the 20th century. Although secular metaethics continues to be the dominant ethical view of the academy, it is shown that theistic metaethics is a strong reemerging position in the early 21st century.

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38

Pontzen, Benedikt. "Secular Framings." Journal of Religion in Africa 54, no. 3 (August 6, 2024): 301–25. http://dx.doi.org/10.1163/15700666-12340292.

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Abstract The secular Ghanaian state frames and governs ‘African Traditional Religion’ (‘ATR’) in three main ways. As culture and heritage, aspects of ‘ATR’ are integrated into public performances and national narratives, displaying the African identity of the Ghanaian nation. As providers of traditional forms of therapy, traditional shrines are administered as health facilities and supervised by the Ministry of Health. As religion, ‘ATR’ is counted as one of the country’s religions. This article discusses these framings and their social dynamics drawing on framing theories and secularity studies. Devising secular framings and eclectically appropriating traditional religious presences, the Ghanaian state seeks to govern ‘ATR’ and integrate it into its nation-building politics. Traditional religious actors have reappropriated these framings, carving out spaces of their own. The relations between ‘ATR’ and the Ghanaian state are subject to constant negotiations that impact both.

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39

Pfister, Lauren F. "Post-Secularity within Contemporary Chinese Philosophical Contexts." Journal of Chinese Philosophy 39, no. 1 (March 1, 2012): 121–38. http://dx.doi.org/10.1163/15406253-03901010.

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Based on publications addressing post-secularity in international contexts, this article identifies four basic interpretive positions manifest within our post-secular age: resistant post-secular secularists, strategic post-secular secularists, engaged post-secular intellectuals, and engaged post-secular religious intellectuals. Subsequently, an article addressing governance and religious studies in mainland China published by Zhuo Xinping in 2010 is assessed, indicating how Zhuo serves as an engaged post-secular intellectual position, charging Chinese Marxist officials to adopt a strategic post-secular secularist position. Finally, it is shown how in a major volume on philosophical studies in China published in 2008 by Li Jingyuan a strategic post-secularist position is manifest.

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40

Balagangadhara, S. N. "On the Dark Side of the “Secular”: Is the Religious-Secular Distinction a Binary?" Numen 61, no. 1 (2014): 33–52. http://dx.doi.org/10.1163/15685276-12341303.

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AbstractRecent scholarship claims to have revealed the problematic nature of the religious-secular distinction: (1) the distinction is slippery or fluid; (2) the meanings of the words “religious” and “secular” have changed over multiple historical contexts; (3) the distinction is a binary; (4) it is essentialist in nature. Analyzing these objections, the article shows that it is very difficult to find a clear problem statement. To whom is the religious-secular distinction a problem and why? The distinction was originally made within Christian theology, where it concerned a triad rather than a binary: true religion, false religions, and the secular. The notion of the secular always required the presence of the opposition between truth and falsity in religion, because it was the sphere that remained after true and false religion had been demarcated. In this sense, the secular had a “dark side,” namely, idolatry or false religion. To a Christian believer, there is no conceptual problem involved in making the religious-secular distinction, because his or her theology helps him specify what true and false religion are and, as a consequence, what the secular is. However, because of its neutrality in religious matters, the liberal state has tried to reduce the theological triad to a binary opposition between religion and the secular. The inevitable failure of this attempt has created a formless secular sphere that is haunted by its dark side: the notion of false religion.

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41

Broyde, Michael J. "Religious Values in Secular Institutions?" Journal of Law, Religion and State 10, no. 1 (September 14, 2022): 53–85. http://dx.doi.org/10.1163/22124810-10010002.

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Universities that are incorporated under a secular charter face a number of challenges in claiming religious exemptions or religious character. These secularly chartered but religiously motivated universities (SCbRMU) often are attempting to get the best of both worlds, by maintaining entitlement to government funding that is exclusive to secular entities while also claiming religious protections. In this paper, Yeshiva University (yu) is used as a case study of the difficulties faced by these institutions. yu has been sued by a group of students and alumni for refusing to authorize an official lgbt club, and yu has argued that it is entitled to a religious exemption from New York City anti-discrimination laws. This paper discusses the history of yu and its relationship with lgbt rights, as well as relevant case law concerning religious education, discrimination on the basis of sexual orientation, and religious exemptions. The paper concludes with a discussion of the legal options a SCbRMU has when faced with these issues, including shedding part of its identity (either the religious or the secular), maintaining the status quo, and defiance. Ultimately, none of the options are ideal for such an institution, and the nature of the conflict for yu, when discrimination against funding religious institutions leads to the financial need for a secular charter, and the school’s secular status then leads to difficulty receiving a religious exemption from anti-discrimination laws, show that society is not tolerant of ambiguity in this scenario, and institutions are better served if they avoid these contradictions.

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42

Scott, Peter. "Ecology: Religious or Secular?" Heythrop Journal 38, no. 1 (January 1997): 1–14. http://dx.doi.org/10.1111/1468-2265.00033.

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43

Claerhout, Sarah. "Religion and the Secular." Numen 55, no. 5 (2008): 601–7. http://dx.doi.org/10.1163/156852708x338095.

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Ashley, J. Matthew. "Rethinking the Secular - Introduction." Horizons 35, no. 2 (2008): 327–29. http://dx.doi.org/10.1017/s036096690000551x.

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Halim, Fachrizal. "Islam, indigeneity, and religious difference in a secular context: Canadian case studies." Simulacra 4, no. 2 (November 18, 2021): 185–200. http://dx.doi.org/10.21107/sml.v4i2.11538.

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This paper analyzes the hardening religious difference in contemporary Canadian society and explains why the presence of Muslims, including new converts, constantly incites in the public imagination the primordial threat of Islam to the secular accomplishments of Canadian society. Relying on the available data and previous research on the historical formation of the secular in Canada, the author attempts to detect a paradox within the state-lead politics of recognition that unintentionally creates the conditions for new communal conflicts” (warna kuning) diubah menjadi “Relying on the available data and previous research on the historical formation of the secular in Canada, the author attempts to detect a paradox within the statelead politics of recognition that unintentionally creates the conditions for new communal conflicts. By using an inductive generalization, the author argues that the perceived incompatibility between Islam and secular values is derived not so much from cultural and theological differences or actual political threats posed by Muslims or Indigenous converts. It instead emanates from the self-understanding of the majority of Canadians that defined the nation as essentially Christians and simultaneously secular.

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Ashley, J. Matthew. "Rethinking the Secular - I. “Saving the Secular: Mark Lilla's The Stillborn God." Horizons 35, no. 2 (2008): 329–34. http://dx.doi.org/10.1017/s0360966900011105.

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ROTHENBERG, DAVID J. "The Marian Symbolism of Spring, ca. 1200-ca. 1500: Two Case Studies." Journal of the American Musicological Society 59, no. 2 (2006): 319–98. http://dx.doi.org/10.1525/jams.2006.59.2.319.

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Abstract As the season of earthly rebirth, spring in the high and late Middle Ages provided both an ideal setting for secular love songs and a symbolic underpinning for the liturgical season of Eastertide. With the Virgin Mary acting as a spiritual point of mediation, Eastertide liturgy and secular springtime song resonated symbolically with one another, a resonance seen nowhere more clearly than in polyphonic compositions in which Eastertide chants, Marian prayers, and secular springtime songs sound simultaneously. This essay presents two case studies that explore the confluence of these diverse elements within polyphonic music. The first examines thirteenth-century compositions on the widespread tenor In seculum, positing its origins in the Mass for Easter Sunday —and by extension its associations with spring—as the reason that it was used so often and combined with such diverse textual and musical materials as pastourelles, dances, courtly love songs, and Marian prayers. The second study examines the use of multiple cantus firmi in Isaac's Laudes salvatori (from Choralis Constantinus) and Josquin's Victimae paschali laudes, both paraphrase settings of Easter sequences that comment upon their primary cantus firmus by simultaneously quoting additional melodies. Isaac uses the chants Regina caeli and Victimae paschali laudes to emphasize the central role that Mary plays in the miracle of the Resurrection, while Joquin accomplishes this same goal by employing the well-known chansons D'ung aultre amer and De tous biens plaine as vernacular symbols of Christ and the Virgin Mary, respectively. The two case studies, taken together, illustrate a consistent mode of symbolic thought that endured for over three centuries.

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du Toit, C. W. "Fin de siécle and the development of a post-secular religion: intimations from the Truth and Reconciliation Commission." Religion and Theology 4, no. 1-3 (1997): 1–20. http://dx.doi.org/10.1163/157430197x00012.

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AbstractThis article discusses the continued existence and characteristics of religion in a post-secular society and its influences on this society. The religious world is not a-secular and the secular world not a-religious. Attention is given to reasons that the secularisation thesis has not been realised and the role of modernism and pluralism in this development is discussed. Reference is made to the notion of a people's religion and the role of post-secularism in theology and postmodernism are discussed. The new South African context, in which a neutral state which does not promote any specific religion has replaced the previous Christian state, is discussed. Reference is made to the way African traditional religion fits into a post-secular environment. The argument closes with the Truth and Reconciliation Commission as an example of how the religious and secular interact.

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Fins, Joseph J. "A secular chaplaincy." Journal of Religion and Health 33, no. 4 (December 1994): 373–75. http://dx.doi.org/10.1007/bf02355438.

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Almahfuz, Almahfuz, Munzir Hitami, and Abu Anwar. "The Double Poles Methodology of Islamic Studies Fazlur Rahman." EDURELIGIA: Jurnal Pendidikan Agama Islam 5, no. 2 (September 15, 2021): 97–114. http://dx.doi.org/10.33650/edureligia.v5i2.2527.

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The view of Islamic education in delivering its students to become normative theologically oriented human beings so far has developed, it must redesign its learning methodology to be contemporary modernist, namely trying to continue to strengthen spiritual morals which is a product of the theological pole as well as strengthen scientific knowledge, namely the merging of the two poles. Therefore, it is necessary to study the thoughts of Islamic education thinkers from time to time in the hope that they can be used as material for thoughts, comparisons and references so that quality Islamic education can be realized as a model for general education that has been secular oriented. Fazlur Rahman is one of the originators of contemporary Islamic education thought. he stated that Muslims should be able to combine the two poles of education by integrating secular Western education into Islamic education learning. This thought is known as the Islamization of secular education in the world of Islamic education. So that the pole of empirical knowledge found by practitioners of secular education related to the needs of human life at that time must be accepted and based on the value of religious spirituality

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